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Orissa Review July - 2010

Secret Mystery of Sri Daru Vigraha

Sudarshan Sahoo

Neelachal Dham, the glorious epitome of Rig Veda the ocean tastes salty. The salinity is equal every on the eastern coast has been identified as where. 'Prajnana ' is the salinity of this 'Prajnana Brahma' by Sankaracharya. The great ocean. It is depicted in the Brihadaranyaka creamy four great sentences (Mahabakyas) of Rig Upanishad, ' Mahadbhutam Anantam Veda, , Samveda and are Aparam bijnana ghana eba.' It means, this 'Prajnana Brahma', 'Aham Brahmasmi', manifestative extravaganza of the Creator is 'Tattwamasi' and Ayamatma Brahma' respectively. endless and unsurpassable. Beyond Him there is 'Prajnana Brahma' belongs to Aitareya, 'Aham nothing. In Seventh Chapter of Gita, Srikrishna Brahmasmi' to Tejobindu, 'Tattwamasi' to explains : Chhandogya and 'Ayamatma Brahma' to Mandukya . The complete words Mattah parataram nanyat kinchidasti Dhananjaya, containing the Mahabakya of Mayi sarbamidam protam sutre mani ganaiba. is Prajnane Pratisthitam Prajnanetrolokah ( O Dhananjaya, nothing is beyond me. All are Pratistha Prajnana Brahma. It explains intertwined with me like pearls in a thread). The that the one consciousness by whom all the living word 'Bijnana' is evolved from Bijnapti and non-living selves have existed being created (Exposure). As because he is pure exposition, he fromHiranyagarbha is manifested into all. The infinite metagalaxy is injected with the knowledge is known as 'Bijnana ghana'. The precipitated of Paramatma. It is created from Him, managed ocean water turns to a solid piece of salt. When by Him, delaged into Him. He has caused the the piece of salt dropped into ocean, it mingles in metagalaxy to keep steady, though He is infinitely water losing its identity. The metagalactic minute. Sri Puranam narrates : splendour are the solid pieces of the great ocean. The solid forms as galaxies and universes are Adharabhuta Viswasya api aniyam samaniyasam, precipitated from 'Hiranyagarbha'. Hiranyagarbha Pranamya sarba bhutastham Achyutam is the intermediate blazed entity in between the Purusottamam. metagalactic ocean and precipitated pieces as (He is microfined into infinity in shape, still He galaxies. At the end of a cycle of creation, deluge upholds the metagalaxy; obeisance to Achyuta grasps the celestial objects. The universes with Purusottama.) galaxies get lost in the Hiranyagarbha and The infinite and inconceivable universe is ultimately the Hiranyagarbha evaporates into the a great ocean. A single drop from anywhere of cosmic infinity diminishing its glaze to zero.

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Hiranyagarbha is infinite effulgence having no In , Paramatma is definite shape. Such is the hymn scriptured in the said to be quadruped- 'Sarbam hi etad Brahma Yajur Veda (32:3) : 'Na tasya pratima asti yasya Ayamatma Brahma soayamatma chatuspat.' nama Mahadyasa Hiranyagarbhah' means He means all are Brahma, this soul is Brahma, that has no image. His name is glorious Hiranyagarbha. this soul is quadruped. In the first step, the physical Similar citation is in the 1st Canto of Srimad sensible soul with its seven organs and ninteen Bhagabatam. faces enjoys the worldly matters. The seven organs are seven '' namely Bhuh, Bhubah, Lord speaks in the 15th chapter of Gita, Swah, Mahah, Janah, Tapah and Satyah. The 'Mameibanso jiva loke jiba bhutah sanatanah.' nineteen faces are ten sensory organs, five lives It means the perennial part of God is present in (Prana, Apana, Samana, Byana and Udana) and the body of creatures. Body is Nature and soul is four Antahkaranas (Mana, Buddhi, Chitta and God. According to 'Sankhya Darshan' both soul Ahankara). The Supreme Lord has manifested (Pradhan) and nature (Prakriti) are eternal. When Himself into this vast galactic exposure. In Vedic soul is encaged in a body, it is called 'Jiva'. The term, it is 'Bijnana' which means exposure into Jiva is subject to suffer from worldly miseries. It material being. So accordingly, a living body is perishes in the endless cycle of births and deaths. known as 'Bijnanamaya Atma'. The immense A physical form is called 'Khilya' or 'Khila'. It galactic exposition is the first step of Paramatma. interpretes to an object which can be seen, The second step of Sri Purusottama is touched, weighed, measured etc. In alternative 'Swapnasthan Taizaso Hiranyagarbhah.' In sense, 'Akhilya' or 'Akhila' is that which can't be dream someone experiences happenings, events seen nor touched nor measured etc. The 'khilya' etc. which have no real existence. But they do evaporates into the 'Akhila.' This 'Khila' or galactic exist in mysticism. In modern science, it could be splendour will some day mingle into the 'Akhila' explained in terms of astro-physics. The celestial ocean. When the Almighty intends to create, the bodies are consolidated forms of some invisible effulgent Hiranyagarbha appears having no shape. entity. After crores of years, time will come when Then blazed precipitations take formation into they will be finished as dead stars being lost in the intersteller galaxies and immense number of dark space. But their energy will exist as universes. Such created are the stars, suns, moons, transformed. When all the celestial bodies will be earths, air, water and other material factors. The finished, there will remain only invisible tenth 'Mandala' of Rig Veda scriptures : transformed energy; but effulgent. In Vedic term, 'Tamah asit tamasa gudhamagre, it is 'Taizaso Hiranyagarbhah'. It is also known Apraketam salilam sarbama idam, as 'Abyaktah'. All features and forms are created Tyachhenabhupilitam yadasit, from this 'Abyaktah'. In the volume 'Brahma ' by Sankaracharya 'Hiranyagarbhah is identified Tapasah tanmahina ajayat ekam.' as 'Jyotischaranabhidhanat' which explains that ( In the foremost, it was densest darkness spread effulgence is one step of Paramatma. Apart from all over like inconceivable ocean without symptom. this second step, there are more and higher Nothing existed all around except deepest (deeper) steps. So this 'Hiranyagarbhah' seems nocturnal efficacy. The meditation of the Creator to wrap the Lord. In the 15th hymn of Isha culminated into effulgent precipitation evolving the Upanishad, this wrapping is hymned : galactic bodies and the sky, stars, sun, moon, earth 'Hiranmayen patrena Satyasapihitam mukham, etc. came into existence.) Tattwampushanapabrunu Dharmaya Drustaye'

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( The face of Truth has been covered with the Yatha nadyah syandamanah samudre astam- sparkling effulgence. Hence, O Lord, kindly gachhanti nama rupe bihaya, remove that cover so that I can see the Truth and Tatha vidwan nama rupad bimuktah its principles.) Paramatma has been described as Paratpar purushamupeiti divyam. "Hiranyagarbhah" in the 25th chapter of Yajurveda. There is a chapter named 'Hiranyagarbhah Sukta' (As the flowing river loses its name and shape in Rig Veda.) after meeting the ocean, similarly the learned scholar having His knowledge gets salvation and The third step of Paramatma Purusottama lost into Him). is 'Susuptasthana Ekibhutah prajnanaghana ebanandamayo hyanandabhuk chetomukha The first three steps of quadruped prajnah.' As during a deep slumber there is no Paramatma is known as 'Aumkar'. The eighth dream, so above 'Hiranyagarbha' there is hymn of Mandukya Upanishad analyses these Paramatma beyond it. The stage of three steps as A, U and M. The first step A 'Hiranyagarbha' gets effulgence from Him. The represents the vast metamorphic manifestation of effulgence is the process of creation. In Vedic term, Lord, U represents the unmanifested effulgence it is narrated as meditation as written earlier. This known as 'Hiranyagarbha' and the third M third step of Paramatma is zero effulgent, calm, represents His unmanifested-uneffulgent state. He blissful, unstirred as in deep slumber. It is hymned is not subjected to expression; but can be in (2 : 2 : 15), Mundak expressed only by 'AUM' which represents the Upanishad (2 : 2 : 10), Swotaswatar Upanishad three modes of nature. He is beyond the modes. (6 :14) and Gita (15 : 12) apart from many When a devotee or meditator surrenders to Him puranic scriptures that the sun, moon, stars, with pronounciation of AUM, he starts with A. A lightening and fire are very insignificantly energised represents the vast manifestation. It gets lost into effulgence of the Supreme Lord. So He is in the U. U represents to effulgent Hiranyagarbha. The third step and above. In third step, He is known meditator feels the physical world lost in the glaze as 'Prajnah.' of 'Taizaso'. Having aimed his soul towards the The fourth step of Paramatma is, eternity, he feels escalated by losing bodily 'Amatraschaturtho abyabaharya experience. Next he slowly closes his lips prapanchopasamah sivoadwaita ebamonkar pronouncing M. This closure reveals that M is atmaiba sambisatyatmanatranam' - means the grasping U into it. M is the ceasation of effulgence. fourth step is inalphabetic which can't be brought Hiranyagarbha is lost in M. In this stage, the under action or utilization, manifestationless, the meditator is like in deep asleep when there is no only one, insparkable, beyond mind-tongue and dream situation. M is scriptured as 'Prajna'. blissful 'Siva tattwa'. The first three steps of Slowly the soul of meditator proceeds to the fourth Paramatma are with modes of nature; the fourth step where there is no alphabetical representation. step is 'Aumkar Brahma' without modes of nature. So this stage is having no prounounciation. From The devotee who severes to achieve Him the deep slumber, soul proceeds ahead and understanding this titled three steps and the fourth as 'Aumkar', gets salvation into Him. When a above, where he meets the only one, 'Adwait drop of water fallen into ocean loses its existence; Brahma', the peaceful unstirred - blissful 'Tattwa' similarly learned scholar having known Him loses of Parambrahma. From M, he crosses over a himself into Him. This truth is hymed in the nectarous bridge to reach Him. As such, Mundak Upanishad (3:2:8) : 'Swetaswatara Upanishad' scribes :

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'Niskalam Niskriyam Santam Nirabadyam Vishnu appeared there in disguise of an Niranjanam, Amrutasya Paramsetum undescriptive beauty '' to settle the dispute. Dagdhendhanamibanalam.' Lord Sankar the great could not resist his (He is manifestationless, actionless, peaceful, thirst to enjoy the beauty and followed after her. unspoken and dirtless supreme bridge of nectar). After a while, the illusion was over and Lord The concentration, consolidation of senses, mind, Sankar felt his weakness. How can an ordinary wisdom and soul of the meditator is purely unstirred 'Jiva' like man can understand the illusion of as if a lamp flame in a windless place. He is like a ''? concentrated archer. The AUM is bow, soul is The human body is known as 'Kshetra'. arrow and the aim is Brahma. The Mundak In Gita (13:1). The Lord explains that whoever Upanishad scribes this bow-arrow example. knows it, learned people call him ''. 'AUM' kar Brahma Sri - Sri Kshetra has nine gateways as described in Purusottama Daru Vigraha-Abyaya, Abikari, Swetaswatar Upanishad,'Nabadware pure dehi Abinasi, Anadi, , Adwaita, Asanga, hanso lelayate bahah'. (The swan is playing its Akarta, Aprameya, Apratarkya, Aprajnata, pastime in the city of nine gates). These nine gates Abijneya, Anakara, Anadhara, Alakshana, are two eyes, two ears, two nostrils, mouth, Anasrita, Akalpa and Akhandamandalakara genitalia and anus. As because the soul is residing infinite pure ocean. The soul when encaged in a in the body (Deha) it is called Dehi. The swan-soul body is called 'Purusha' or 'Jiva'. 'Purusha' is the is playing in the Pura of nine gates. He is called as combination of two 'Kshara' and 'Akshara'. The . According to this name of Sri Jagannath, His 'Kshara' is the body of everyone and 'Akshara' is location is also famous as Puri. He is Sri secretely present in the body which is the tiny Purusottama, hence Puri is known as 'Purusottama undivided portion of Paramatma. As he is beyond Kshetra'. His gigantic temple has nine gates. Eight the 'Kshara' and greater than 'Akshara', he is gates in four directions on two boundary walls are entitled as 'Purusottama' (Gita-15:18 and physical and the last one is metaphysical. The ninth Brihadaranyak Upanishad -2:3:1). The unstained gate in human body 'Payu', has been described as pure portion of ParamBrahma Sri Jagannath is earth in different Upanishads. So earth is 'Koili encaged in the human body as 'Jiva' is swimming Baikuntha' where the Vigrahas get into after in the pool of three modes of nature, i.e. Sattwa, 'Nabakalebar' and it is the ninth one of 'Pura' of and Tama (Goodness, Passion and Sri Purusottam. He is the swan in the temple-pond. Ignorance). Contentfully the 'Jiva' is enjoying the Sri Purusottama has manifested Himself juice of the three modes, sweetened by 'maya' into five elements as 'Prapancha'. Yajur Veda (Abyakta). It is the colourful illusory net of worldly (32 : 3) reveals : 'Na Tasya Pratima asti yasya grandeur. Lord speaks in Gita, "my illusory power nama Mahadyasa Hiranyagarbhah' - means He of three modes is hardly penetrable. Whoever has no statue. His title is Mahadyasa prays me gets freedom from the illusion. "In Hiranyagarbha. He is the metaphysics of all the Saptasati " of Purana the intersteller objects, for whom they glitter. If an deity is prayed, 'O Narayani, obeisance to you, image of Param Brahma is to be prepared, how the source of three modes of nature.' So 'Maya' it will be formed ? He has no symptom, neither the deity power of three modes as 'Abyakta' is beginning nor end. He is shapeless. How His image the illusion which hypnotizes everyone. After will be shaped ? He is beyond knowledge. How 'Samudra Manthan' when there was a difference a material concept will be taken about Him ? He between the gods and demons for nectar, Sri is beyond the measure. What would be the statue

4 Orissa Review July - 2010 size ? (1 : 3) scribes, 'Na tatra reach the unreachable aspect of Kena Upanishad, chakshurgachhati na baggachhati no mano to precipitate the formless Hiranyagarbha theme nabidmo na bijanimo' - neither eye nor tongue of Rig and Yajur and to materialise the nor mind nor wisdom nor knowledge reaches up metaphysics of '' of Brihadaranyaka to Him. He is beyond them all. It is impossible on Upanishad. It was only the artistry of 'Prajnan the part of the encaged 'Jiva' to have knowledge Brahma' from whom all the techniques of creation of Him. Swetaswatar Upanishad scripturises that originated. 'Ananta' 'Maharana' - these two words He has knowledge of every thing, but none have mean the artist having neither beginning nor end. knowledge about Him. He was only in the The word 'Brahma' means the oldest, the largest, foremost. His statuette is the precipitation of past, the most magnificent, the grandeurmost etc. after present and future. It is entitled as 'Bijnanaghana' which there is nothing greater. The age stricken in the Brihadarnyaka Upanishad - 'Idam oldest body symbolises 'Brahma'. He was Mahadbhutam anantam aparam compounding Upanishads for structuring the Bijnanaghana eba.' Vigraha. In Swetaswatara Upanishad it is The entirity of intellect has been applied described that Param Brahma is hidden in the to reach the unreachable entity of the Supreme. hymns of Upanishads. scribes how could be What he must have built at first ? the appearance of Sri Purusottama; this could be 'Chakshyusi eba prathame sambhabatah His countenance or that could be or some other sambhabat iti (Brihadaranyaka Upanishad.)' - could be; such numberless anticipations have been At first he probably must have built the eye which exercised. This is His appearance as like a cloth represent illumination and in that light he would coloured with turmeric, as like a white woollen have built the other organs of the statue. All the cloth, as like a velvet insect of red colour found in Upanishads would have sung their own individual rainy season, as like a flash of fire ...... Neti Neti magnificence following which He would have ..... He is not like this, he is not like this ...... His continued the process. Swetaswatar Upanishad shape and countenance has no end ...... His name would have sung, 'Apanipado jabano grahita is Truth of Truth ...... , such indecisively His pasyati achakshuh sa srunotyakarnah' - He conception of appearance has gone in darkness. has no leg nor hand. He finds without eye and King recovered 'Daru hears without ear. His hands, feet, head, eyes and Brahma' (the divine log) from the sea after hearing face are omnipresent. His knowledge is spread aerial voice. The log was sailing with its root everywhere. would have sung, upwards and branches down (Gita - 15 : 1). It 'Tadejati tannejati tad dure tadwantike' - He had four branches enmarked with conch, wheel, walks and does not walk. He keeps away and mace and lotus. The four branches symbolized comes near also. While applying colours, either the four Vedas or four steps of Mandukya Swetaswatar Upanishad would have murmured, Upanishad or four principal arts of Chhandogya 'Ajameka Lohita Sukla Krishnam' - the unborn Upanishad or the quadru-statues. King one has three colours, i.e. red, white and black Indradyumna felt undone how to worship the log representing the three modes of nature. The in the form of blue sapphire image as he has seen Prasna Upanishad would have echoed about His Lord Neelamadhab. Ananta Maharana, an majestic abode, 'Tesamasou birajo extremely old man with age stricken bent body Brahmaloka' - His abode is pure, dirtfree and and assured to build the statue within twenty one magnificent Brahmaloka. Mundak Upanishad days inside the closed temple. He was carving to would have reverberated, 'Ara iba ratha navou

5 Orissa Review July - 2010 sanghata nadyah sa eso antascharate the body takes birth. The Bijnanamaya atma also bahudha jayamanah.' - the multi-born Param enacts the same natural law. Each year after the Brahma resides there where all the nerves are '' (Bath pastime) the deities go into a joined together as like the bars of a chariot wheel. secret residence for fifteen days known as In a commanding voice Briharanyaka Upanishad 'Anabasara'. Ananta Maharana toiled for fifteen would have nodded its head singing 'Neti Neti' - days in a living entity to make the Vigrahas. He He is not like this, He is not like that, also does the same work in human womb for nine authoritatively. While Ananta Maharana Himself months and ten days. The body is made with seven entered into the statue, Aitareya Upanishad would elements like blood, flesh, fat, membrane, skin, have told soothing words, 'Sa etameba simanam bone and marrow. In the 'Bijnanamaya atma' it bidarjyaitaya dwara prapadyata' - He entered is called 'Saptabarana' (Seven Covers). King into the body by tearing its 'simanam' (top of the Indradyumna was narrated by quadrufaced skull). Ultimately Brihadaranyaka has declared the Brahma regarding 'Saptabarana' with repeated statue as 'Bijnanamaya atma'. Bijnanamaya warnings as 'Top Secret, Top Secret'. As such the means visually exposed. Brahma present in the Sri Vigraha is marrow, After 15 days king Indradyumna opened wooden statue is bone, campher coat is fat, sandal the closed temple. He discovered quadru-statues - camphor - musk - Kumkum combinedly applied as if incomplete. It is not in twenty one days, even is flesh, red coloured cloth is blood, layers of white if it can't be completed after twentyone lakh crores cloth with sandal is skin, 'jhuna' - til oil - camphor of years. All the Upanishads have finished their coating is regarded as membrane. All these seven store houses to feed Ananta Maharana. Himself treatments are known as 'Saptabarana', secretly He is endless. How could His statue be performed execlusively by 'Daitapatis'. As per completed ? What done, is the maximum possible nature, it is the work in the mother's womb. Hence, all ending figure in never ending entity. naturally it is secret. Sankaracharya has expressed in Brihadaranyaka The first Balli of Bhasya that when Paramatma takes a physical scribes that Param Brahma is the shelter place form, He must enjoy and suffer the worldly for all. Soul traverses through eightyfour lakh of hurdles, bodily pimples, results of action etc. He births exhaustively. By virtue of good deeds of plays wordly pastimes round the year. After a hot several births, it has been rewarded with His best summer, He takes bathe and suffers from fever of all, the human body. In this body, all the means and receives treatment too. All the rules of nature and ways have been provided to know Him, unlike to a mortal body remains applicable to the all others. He has gifted the ability to human being 'Bijnanamaya atma'. When body gets old, the to plunge into the infinite ocean of Param Brahma soul relinquishes it to accept a new one. The for eternal rest. The metagalactic extravaganza is pastime of 'Navakalevara' is the replica of natural the visible form of Paramatma. He is the law. Brahma ever is born nor dies; it is eternal. inconceivable ocean in the initiation. Thus are the All the four varieties of living bodies named mysteries defined in the Upanishads. If we 'Jarayuja' (born from ovary), 'Andaja' (born from consider the Vedas as ocean of milk, the egg), 'Swedaja' (born from sweat) and 'Udvijja Upanishads are butter, and the ultimate essence (born from seed) have definite process in the birth as ghee is Param Brahma Sri Jagannatha. system. In case of creatures, secretly flesh, blood, fat, skin, membrane, bone and marrow are Sudarshan Sahoo lives at Sector-2/324, Niladri Vihar, prepared in the mother's womb. After completion, - 751021.

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Lord Jagannath : Presiding Deity of Dham - the Lord of the Universe

Ganeswar Jena

Kabibar , the architect of modern Oriya poetry describes Orissa in a hymn "Bharat Gitika" as "Bharat Pankaj-dalamidam Utkal-Mandal Miti Viditam." It means this land of Utkal is well known as a petal of lotus Bharat. Here the tone is one of reverent adoration and admiration for the serene beauty that is called 'Utkal' or 'Orissa'. Making a continuity of Kabibar Utkalmani Pandit Gopabandhu writes - sect. He is cosmopolitan and embraces spiritual "Jagat Sarase Bharat Kamal thoughts of all sects signifying the symbol of unity Ta Madhye Keshara Nilachal." in diversity. Four words in 'Jagannath' represent ( is a lotus in the pond of the world and four deities. 'Ja' is Jagannath, 'Ga' is , Nilachal is the stalk of that lotus.) 'Na' is and 'Tha' Sudarsan, So Jagannath means the union of all deities which is The presiding deity of Nilachal Dham, all parvasive and often described as 'Purusottama.' Lord Jagannath, the Lord of the Universe is the most revered and ancient deity of Hindu pantheon Some scholars putforth the view that Lord who has mesmerised and bewildered crores of Jagannath and Buddha were the same God. The devotees, scores of scholars, research analysts, great Vaishnavite poet Jayadev accepts Buddha poets and saints down the years. While three as one of Vishnu in his Dasavatara sloka, Dhams in different centres of India represent 3 as enunciated in his magnum opus 'Geeta different sects viz - Badrika-Vishnu, Dwarika- .' , Rameswar-, the fourth Dham i.e. "Nindasi Jagnyabidhe Rahaha Shruti Jatan Nilachal Dham symbolises as the holy place of Sadaya Hrudaya Darshita Pashughatam. one and all. Lord Jagannath, the presiding deity Keshaba Dhruta Buddha Sarira of Neelachal Dham is not a deity of any particular Jaya Jagadisha Hare."

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The three images of Jagannath, In Jagannath Temple Jagannath is Balabhadra, and Subhadra, are the identical worshipped as Purusottama or Vishnu, representations of Buddha, and Balabhadra as Shiva and Subhadra as Adya respectively of Buddhist Triad. Indrabhuti, the . Some scholars identify Lord Jagannath king of Uddiyan in 8th century A.D. wrote in his Krishna, Balabhadra as Balaram and Subhadra famous 'Gyanasiddhi.' as the sister of Krishna who married to Arjun. Everywhere Krishna is worshipped along with Paranipatya Jagannatham, Sarvaina Varan whose divine love has been immortalised Chitam Sarva Buddhamayam Siddhi Vyapino by the great poet Jayadev. But here at Puri temple Gagano pamam. his sister Subhadra beholds the centre place with Lord Jagannath who is the same as the the two brothers. Buddha and who is all pervading Siddhi is But the attempt to co-relate Lord Krishna compared to the sky. He is worshipped by all the with Lord Jagannath has been strongly refuted highest Jinas. He is the giver of all, the omniscient. by the great poet Dibakar Das. According to him Jagannath is the Param Brahma and Avatari Famous historian Kedarnath Mahapatra whereas Krishna is only one Avatara. From suggests that Balabhadra, Subhadra and Jagannath Jagannath crores of Avataras are created. have taken their inception from Triratna of Jainism : (1) Samyak Jnana (2) Samyak Charitra "Parambrahma Jagannatha (3) Samyak Drusti. Bhakta who is a Avatari Ethu Jata Koti Koti je Avatara" Muslim is also known as one of the greatest Etahun huanti bahara. worshipper of Lord Jagannath. Down the years his soul-stirring have influenced the (Jagannath Charitamruta) cultural and social ethos of Oriya people and He says emphatically would continue to sway the emotions and "Jagannatha je sola kala sentiments of generations to come. Tahun kalae bala Sankaracharya, , , Sri Kalake sola kala kari Chaitanya and Nanak have also visited Gope bihare Narahari." Nilachal Dham and were greatly influenced by (Lord Jagannath contains all the 16 attributes and the eclectic philosophy of Jagannath cult which Krishna had only one. By multiplying the only later moulded and shaped their teaching and attribute he had, to sixteen, Krishna flourished in preaching to a great extent. Dasia Bauri, an Gopa) untouchable, Hadi Das, a blacksmith, Jagannath The various (incarnations) which Das, the famous poet of movement and appear in different sects and beliefs are only partial Bandhu Mohanty an ardent devotee of the Lord manifestations of Lord Jagannath. It is generally are gifted with the divine blessings of the God. believed in Hindu pantheon that visit to any sacred There is a popular belief and saying that the chariot place or Tirthasthan may fulfill one aspect of of Lord Jagannath did not move despite all out spiritual life but it can complete the whole circle effort by lakhs of devotees as Balaram Das could by getting Mokshya or salvation if one visits only not make it to the pulling of chariots. the Nilachal Dham.

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Lord Jagannath is the Lord of humanism (If you behold the Lord Dola Govinda in the . All the beliefs, faiths, rituals, customs and socio- wooden palanquin during Dola festival, in boat in religious traits have been assimilated in Jagannath the Narendra pond during (Madhu cult. During the which is being held in Sudan) and Lord Jagannath (Bamanam) in the a year the Holy Trinity move from Jagannath temple chariot there will be no rebirth and you will be to Gundicha Mandir in three colourful wooden free from the cycle of birth and death. chariots pulled by lakhs of ardent devotees who In continuation of Kabibar Radhanath throng the holy town from all parts of the world. Ray it may be aptly said that if Orissa is the petal The festival does not differentiate between religion, of a lotus called Bharat, Lord Jagannath is the caste, creed or sect. It symbolises the philosophy presiding deity over that lotus with universal love of a casteless and classless society where all who engulfs the spiritual gamut of every human members present have only one identity i.e. being and who embraces the whole humanity with devotee of the Lord. The Gajapati Maharaja of His " Baliar Bhuja". And we Oriyas are privileged Puri who is privileged to be the foremost servitor enough to have a Lord who is the "Lord of the does the "Chhera Pahanra" (Cleaning the chariots Universe" and who has given an identity to us in with the broom having a golden handle). No where the whole world. we can see such a sight. It means before the Lord all are equal. The Maha Prasad of Lord is shared between one and all and is used in many sacred occasions like marriage, birth day and also death. It is popularly said : "Dolescha Dola Govinda Chapescha Madhu Sudana - Rathetu Bamanam Drustwa Ganeswar Jena lives at Qrs.No. VIB-5/2, Unit-III, Punarjanman Na Bidyate" Bhubaneswar-1.

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Shree Jagannath and Shree Mandira in the Indian Scriptures/ Puranic Texts

Dr. Satyabrata Das Dr. Uday Sahu

Jagannath culture is undisputably the oldest in those ancient scriptures the Oriya the world. There is no sacred culture in the world of Sarala Dasa covers the theme of Sri that is as continuous, as lasting as this one. Jagannath as one of its major motifs. There is Although Jagannath culture is a pan-Indian no visible record of any other poet writing about phenomenon it is largely treated as a synonym of Sri Jagannath before Sarala Dasa. However, Orissan culture. When one talks of Orissan there is a slim difference in the approach of Sarala culture one inevitably talks of Dasa (to Sri Jagannath) Jagannath culture. When from the one we find in the one talks of religion in Orissa Sanskrit scriptures. The one can mention Jagannath surfacing of Sri Jagannath Dharma only. And when after the passing away of one discusses the history of Sri Krsna is entirely and Orissa it is once again traced exclusively the imagination in the history of Sri Mandir of Sarala Dasa. and the antiquity of its lord, Sri Krsna and Sri Sri Jagannath. To put it Jagannath are one and otherwise, the Orissan inseparable. He is the history and culture is unmoved- mover, the inextricably linked with the cause and the end of this genesis and antiquity of Sri phenomenal creation Mandir and Sri Jagannath. around. He is the lord of Jagannath is the very life- the universe. Sarala Dasa blood and life-spirit ofOrissan life, society and looks upon Sri Jagannath and Sri Krsna as one culture. That explains why Jagannath- and the same. And the great epic the consciousness remains the very spirit and Mahabharata in Oriya has been written on this essence of Orissan life, society, religion, culture background. Sarala Dasa truly endorses a and ,above all, nationalism. significant rock edict put up by king Kapilendra Sri Jagannath has been the text and that asserts the oneness of Sri Jagannath context of many a Sanskrit scripture. Among and Sri Krsna. All along the epic Sarala Dasa

10 Orissa Review July - 2010 has exhibited his originality and in -sight about Neelagiri there is one pond called Rohini Kunda, Sri Jagannath that is worth-noting. In the process famous as sin destroyer/ neutralizer. Sarala has wonderfully created a Dream World Sarala Dasa, in his Mahabharata in around him with Sri Jagannath as Sri Krsna at Oriya, gives an exhaustive account how Sri its very core. had connected so many hills in the process of Neela Sundara Hill : Neela Sundara or bridging up Sri with India. Among those Neelachala or the Blue Hill figures in the ancient numerous hills there were two called Neela Sanskrit scriptures. For example, there are Sundara and Neelagiri. As he elaborates further, references to it in the Skanda Purana. As it is Sri Rama was fighting from the shoulders of Veer mentioned in the text ³Neelagiri Purushottama in the high sky and the latter first landed is the abode of Lord Jagannath´. It is described on the Neela Sundara Hill. Next, when at length how this Neelagiri was covered with Hanuman jumped on the Neelagiri Hill that lush green forest. At the very centre there was a couldn¶t take Hanuman¶s load and pressure. As Bata, a mammoth banyan tree that was a result , it gave way to the , the nether- spread over an acre of land. To its west was the world, and that Neelagiri , as the scholars Rohini Kunda. This pond had elegant stairs of interpret now, is the present Dwaraka where Sri rare gem - stones. To the east of this Rohini Kunda Krsna reigned. As the myth goes, this there stood the image of lord Krsna made of blue topaz. On the western side of the Neelasundara Hill steadily and rapidly grew taller hill there was a hamlet called Shavara Dwipaka. and taller. It so happened, the wheels of the Sun From this hamlet there stretched a narrow path God¶s Chariot were hit by the Hill and the chariot up the hill which was thick and green and the toppled. That provoked the Sun God who cursed home for numerous birds. the Neela Sundara Hill that the latter would be abused by Bhima. Further, the Sun God cursed Similarly, there is a description of this that in Satya Yuga the giant Neela Sundara Neelagiri in Padma Purana, another Hindu would be dwarfish, very small and insignificant scripture. In the Patala Canto of the above text owing to its fear for the Sun God. there is a clear and unmistakable reference to it. As we see, it is mentioned that Purushottama We may connect how in Dwapara is being worshipped in Neelagiri which is Yuga, Bhima had rubbed and erased the iron located at the confluence of Sagara. As mouse on this Hill and had thrown away the last it says, Shatrughna ( Ref: the ) first small remnant into the deep -ocean which a fish discovered this Neelagiri on his way to recover had swallowed. It so happened , Jara Savara the Yagna Horse while Sri Rama was got that piece from the belly of a fish and used performing the Aswamedha Yagna. that in his arrow which eventually became the fatal In yet another holy text Neeladri instrument to kill Sri Krsna. The story says further Mahodaya there is a reference to this Neelagiri. how Arjun had consigned the half- burnt body of As we find, this scripture mentions that Neelagiri Sri Krsna to the sea which later turned out to be is located at the centre of a conch - shaped land. the Daru Brahma and was worshipped on the That is infested with many a holy place. In that hill of Neela Sundara.

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Rohini Kunda : could get the indication that Sri Krsna would reincarnate Himself as Sri Buddha in Yuga. The Rohini Kunda (something like a Further, Jara Savara got yet another revealation bath-tub) is located at the navel ± point / centre that the lord would change His form in the Rohini of an area ³shaped like the ´. The mythical Kunda and manifest Himself as Sri Buddha. King crow, as the scriptures say, dipped into the Rohini Indradyumna got this news from Jara Savara Kunda, saw lord Vishnu and got liberated from and both came to Rohini Kunda and were life-cycle. It is further believed that the apocalypse amazed to see the giant±like eighteen-foot tall or deluge starts from here as swirling water Daru Brahma emerging from the nether world / surges out of this Rohini Kunda and engulfs the patala. whole world. Again, at the time of recreation this Rohini Kunda sucks out all the water and makes This account, however, is nowhere found the world dry and habitable. In Skanda Purana in any Sanskrit text or scripture. In all probability, there is a clear mention of this holy pond. With this is a figment of Sarala¶s powerful imagination reference to the place of dwelling of Lord Neela and story- telling. Madhava, Viswavasu talks about this Rohini Again, Sarala draws a road map from Kunda and asserts that a dip in this holy pond the birth± place of Jara Savara to Rohini Kunda (where lord Vishnu dwells) shall send one to Sri through the great Ocean (Mahodadhi, the Bay Baikuntha, the pinnacle of any spiritual journey. of Bengal). He glorifies the Rohini Kunda as one of the five great holy places. Further, in his In the unpublished manuscript attempt to highlight the greatness of Rohini Neelamani (Canto V) of Srichandra Swain Kunda Sarala has taken the help of an episode. there is an elaborate treatment of the glory and As the story goes, a king called Sweta in the significance of the Rohini Kunda. As we see, this Satya Yuga worshipped the image of Sweta scripture gives a wonderful imaginary (yet Madhava. Anyone who died before that image convincing) account of the mythical crow. got such illustrious positions like that of Brahma Bhusanda, the crow, was cursed by a Rishi and Indra. But any one who got terrified to see called Lomasha. It was flying around aimlessly the image perished instantly. That image of Sweta and hopelessly. By chance or coincidence it flew Madhava, in course of time, is dissolved into the down and sat on the Kalpa Bata in the Rohini Kunda. How lofty and powerful is the Purushottama Kshetra. The holy Rohini Kunda imagination of Sarala really ! All said and done, was close by. As the crow was thirsty, it dipped Rohini Kunda is undoubtedly one of the most into it to quench its thirst and miraculously got visited and revered shrines in Srikshetra. liberated. Since then the Bhushanda crow continues to perch on the Kalpa Bata. To the Kalpa Bata : The Kalpa Bata is acknowledged east of Rohini Kunda there still remains the foot as the most ancient relic in the Neelachala Dham. marks of the great sage Markanda. There are two popular justifications for its name. First, it is called the Kalpa Bata as it has survived But Sarala gives an altogether different through the all -consuming time cycle. Second, story about this Rohini Kunda. As Sarala puts any one wishes anything this ancient Kalpa Bata it, Jara Savara was camping on the east-coast of course fulfills. Its glory and significance is well line somewhere near Konark in search of the half- acknowledged. In the olden days Banyan trees burnt remains of Sri Krsna. In his meditation he were popularly worshipped as Nyagrodha.

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In the Atharva Veda the huge banyan Among the Oriya poets Sarala Dasa was tree is called the Nyagrodha. Since the the first to write about Kalpa Bata. But Sarala, composition of Satapatha the as usual, deviates from the Sanskrit poets and significance of Nyagrodha has been well- scriptures and draws an entirely original picture acknowledged. In the Vana Parva of the Sanskrit of the Kalpa Bata with a series of episodes and Mahabharata there is a description of the anecdotes. Nyagrodha. But that has no reference to the : Kalpa Bata of Srikshetra Puri. It is because there Jagannath is otherwise called Madala. is no direct reference of Sri Jagannath or Sri Madala means a torso without hand or leg. Even kshetra in the Sanskrit Mahabharata. to-day the Savaras (an aborigin, who originally But the Kalpa Bata unmistakably worshipped Jagannath as Neela Madhava in figures in the . Kalpa Bata is the Jungle) worship Madala. In course of time, very much present amidst the Pralaya/deluge that as the historians believe, this Madala transformed engulfs the entire world. As per the Brahma into Neela Madhava. As we know, the Savaras, Purana this Kalpa Bata directly emanates from an aborigine tribe worshipped Neela Madhava the body of Sri Krsna. Anyone who is lucky in one of the remote caves of the Neelagiri till enough to have a darshan of this Kalpa Bata King Indradyumna and his minister gets as much Punya as one gets out of performing tracked that out . And the same tribal deity a Raja Suya Yagna or an Aswamedha Yagna. became popular as Jagannath in later days. Anyone who goes round this Kalpa Bata Hence, this tradition of Madhava is liberated from this sinful existence and gets a worship is very very old in Orissa. The Chinese new form and a fresh lease of life. Even the shade pilgrim Hiuen-Tsang clearly mentions in his of this Kalpa Bata can make one free from as travel±account that in , an east-coast province of India, Jagannath was being heinous a crime as Brahma hatya (killing a holy worshipped on a slab of black-stone. Further, in ). As per the Skanda Purana, even one of the rock-edicts it is written that the Gupta during the Maha Pralaya this Kalpa Bata stood king Madhava Gupta of 7th Century A.D. unmoved and clear of the all-devouring water. worshipped Madhava or Neela Madhava. As And maharishi Markandeya sat pretty under this it appears, the worship of Madhava or Neela tree and had darshan of Sri Narayana Vishnu. Madhava that started in 7th century with the Like Brahma Purana, Skanda Purana too Gupta Kings continued till the end of the tenure extensively deals with the greatness and of Ganga Dynasty. And that had gained significance of the Kalpa Bata. tremendous popularity. But all said and done, Again, as the says, the there is no dispute on the fact that Neela Prasada of Sri Jagannath was being distributed Madhava was being worshipped by the Savaras under the Kalpa Bata. Kapila Samhita further in Neela Kandara till Indradyumna found that mentions that there is yet another sacred patch out. (between the Kalpa Bata and the great Ocean) Skanda Purana gives an exhaustive called Muktipada. Even in Srimad Bhagavatam treatment of the mystery of Neela Madhava and a clear picture of the Kalpabata is given. holds it as a family deity being worshipped in

13 Orissa Review July - 2010 exclusive privacy. According to the Brahma the young Brahmin, gets a chance to see that. Vaivarta Purana, the name Madhava has vivid Originally, as Sarala maintains, king and intimate relationship with the Matrushakti Indradyumna had commissioned Vasu to track Yogamaya. Madhava is the same pure absolute the half-burnt body of Sri Krsna along the sea- Vishnu who is worshipped with Sri Radha. coast. In the process, Vasu had the chance of According to Skanda Purana, Neela tracking down Neela Madhava. Unambiguously Madhava was being worshipped at Neelagiri in Sarala asserts that both Neela Madhava and the Purushottam Kshetra. Anyone who had a Sri Jagannath are one and inseparable. In the glimpse of the Lord was instantly liberated. Skanda Purana Sri Jaganath himself speaks Brahma Purana gives an interesting point. The out to king Indradyumna that ³he is Madhava fact that anyone who saw Neela Madhava got indeed´ whom Indradyumna wished to get. instant liberation irked Raj. So Yama Raj Hence, Sri Jagannath is Madhava or Neela complained to God almighty as a result Neela Madhava. They are one and the same. Sarala Madhava was withdrawn from there for quite upholds that view too. some time. In Neeladri Mahodaya there is an elaborate description of the details of the worship of Neela Madhava. It mentions the name Viswavasu which figures neither in Brahma Purana nor Purana. Both the Skanda Purana and Neeladri Mahodaya partly agree Dr. Satyabrata Das is a Senior Reader & Head, on this. Department of English, Ekamra College, Bhubaneswar Sarala Dasa mentions about Jara Dr. Uday Nath Sahu is a Senior Reader & Head, P.G. Savara¶s worship of Madhava and how Vasu, Dept. of Oriya, S.C.S. (Autonomous) College, Puri.

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The Genesis of Jagannath Triad at Puri

Dr Janmejay Choudhury

A question arises as to why and how Purushottam Vasudeva. They might have started the worship or Krsna Vasudeva came to be known as of Yama later known as Yameswara in Puri. After Jagannath at Puri. The antiquity of Purushottama the Satavahanas there was the rule of the Kshetra and the cult of Purushottama Jagannath Kushana. The famous Kushana king Kanishka are still shrouded in mystery. Evidences suggest was a Bauddha emperor. The Kushana kings that from very ancient times, Purushottama Huviska and Vasudeva introduced Siva and Jagannath was being worshipped at Purushottama Vishnu worship in 119 A.D and 145-76 A.D. The Kshetra. To fix the time of the debut of Jagannath four-armed Vishnu worship was at first started in Puri is quite impossible. by Huviska and Visnumitra of the The Kalinga emperor Kharavela during kingdom.Even the Ayudhas of this Vishnu was the first century B.C. got Kalinga independent Conch, Disc, Mace, and a ring type impression from the Magadhan yoke and expressing his on the right palm in lieu of lotus was seen on the indomitable courage and undeterred victorious seal of Huviska¶s coin. So it can be ascertained forces conquered Magadh twice. He brought that the Siva and Vishnu worship was influenced back the Jinanath or Kalinga Jina image from by the Kushanas under the rule of the Matharas. Magadh. It may be that he destroyed the Stupa The religion was in vogue in built by Asoka and installed Jinanath in a specially Orissa during the rule of the Matharas, Vigrahas built temple at Puri. Kharavela was the later and Mudgalas ruling between 6th and 7th century descendant of Vasu Uparicara the Chediraja. As A.D with the epithets of Parama-Daivata, Parama such, the Jinanath worship of Kharavela was later Bhagavata, Parama-Daivatadhidaivata, transformed into the Nilamadhava worship of Narayana-swami and Bhagavata-Swami Savararaja Viswavasu, in a legend. The Narayana Padanudhyata meaning the worshippers Satavahanas conquered Kalinga after Kharavela of Bhagavata or Vasudeva Vishnu and his various in about second century A.D. They were forms. Hence, the Bhagavata religion professed performing Vedic oblations and worshipping by the Matharas advanced in favour of it. The Dharma, Chandra, Samkarshana, Vasudeva, Mathara power was extirpated by the Indra, , Yama, , Kuvera and Vasaba. Ranadurjayas from the south and the Nagas from It is possible that they introduced the worship of the North. The Naga king Satrubhanja was the Yama and other deities like Varuna, Kuvera and worshipper of Siva. He may be the builder of the

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Siva temple found near the Kalpa tree. Probably worshipped as the religious representatives of by him the Satavahana Deity Yama and Kushana Orissa. deity Isana were converted to Yamaswara and Jagannath makes His appearance in Isaneswara as additional Saiva shrines. In Gupta history, according to W.W.Hunter, in 318 A.D. rule Vigrahas, Mudgalas and the Sailodbhavas when the priest fled with his image to escape the were ruling in Orissa. Mudgalas had a short rule wrath of Raktabahu and his band of plunderers. in Orissa to cast any impact on the religious life of Hidden in the western jungles, the holy log was Orissa, but the Vigrahas were the introducers of recovered by a pious prince about 150 years the worship of Siva and Vishnu. The later(A.B.Mahanty- ). The antiquity Lokanath temple might have been built during the of Jagannath is supported by several literary and rule of the Vigrahas, particularly Lokavigraha. epigraphic evidences. Murari Mishra¶s At the time of Sailodbhava rule, the Anargharaghava Natakam (c. 9th century) refers Madhava worship was spread around Puri. They to God Purushottama who was being worshipped might have started Madhava image worship. on the seashore.( Orissa Historical Research Sailodbhava king Madhavaraja II styled himself Journal, Vol. III, No.I, PP. 9-10)That there was as Chakradhari Madhava in imitation of Vishnu. an earlier temple of Jagannath at Purushottama Probably Galamadhava worshipped near Kshetra prior to the present one built by Indradyumna pond, Niali Madhava of Niali, Chodaganga Deva in 12th century A.D is proved Nilamadhava of Kantilo, etc were established at by Devayatana of God Purushottama in Krishna their time. Their copper plate grants have Mishra¶s Prabodha Chandrodaya Natakam recorded about Vishnu, Trivikrama or , (c.1078 A.D). Epigraphic sources reveal that the Laksmi etc. It indicates that they were Vaishnava inscriptions of Bhanudeva-II (1306-1328 A.D) worshippers. During the rule of Bhaumas of Ganga dynasty make the first mention of the Nilamadhava worship at Puri was discontinued. name, µJagannath¶. (South Indian Inscriptions , They promoted establishment of Sakta Pithas and Vol.V, No.1214). In many copper plates dating the Sakta worship in Orissa towards the last part 8th century A.D, mention of individuals bearing of their reign. So the worship of Vimala at Puri, the name of Purushottama also substantiates the Mangala at Kakatapur and Bhubaneswari at wide popularity of Purushottama Jagannath. Bhubaneswar might have started during their Mention may be made of Dandi Mahadevi¶s gift ruling period. Moreover, during the time of the land to one Bhattaputra Purushottama (I.H.Q, Bhumakaras the Buddha Triratna worship and the Vol.VI, PP.141-142). The name Jagannath is car festival might have started in Puri. After the used for the first time in the inscriptions of king Bhaumakaras, the Somavamsi ruler -I Bhanudeva-II (1306-1328 A.D). (³ Puri Copper merged the whole of , Utkal and the Plates of Bhanudeva-II´, Ed. D.C.Sircar, JASB, territories inhabited by the tribals into a single XVIII, I, 1956, P.25). The description of the deity administration. The Somavamsis were promoters in the early Ganga period was Purushottama or of traditional Vasudeva worship. In the place of Purushottama-Jagannath. During the reign of Baudha Triratna, king Yayati established these Bhanudeva-II, a feudatory chief had made gifts images of Balabhadra, Subhadra, Jagannath and at Sikurmam´in the 3rd Anka of Jagannath Deva Sudarshana in the empty temple with the help of when Sri Bhanudeva was ruling.´ (Kalinga Savaras for which the four images have been Historical Quarterly, I, P.251) According to the

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Puri Grant of 1313, Bhanudeva had granted Balaram, Krishna and Ekanamsa, popularly villages in the 7th Anka of Purushottama deva. known as Balabhadra, Jagannath and Subhadra. Thus in a private record Purushottama comes to The panel is significant for its depiction of the inter- be called Jagannath. It appears to be the earliest relationship of Saivism, Vaisnavism and Saktism epigraphical reference to the name,¶Jagannath¶. during the period. Images of Balaram and Vishnu, However, being descriptive epithets, Jagannath salvaged from the ruins of Konark, point to their and Purushottama are but derivatives of the worship in a common temple inside the premises description of the supreme Lord as of the Konark temple. In the drama µPurushottama¶ in the Bhagavat Gita or Anargharaghava Natakam, the name µJagannath¶ in Valmiki¶s Ramayan. A sculptural Purushottama is used to denote the place. piece of Konark of the 13th century A.D depicts In the Ganga rule the Jagannath temple its builder, King -I, offering worship was rebuilt by Gangeswar or Chodaganga Deva to Siva Linga, Purushottama Jagannath and (1078-1147 A.D). Four foremost Vaishnava . pandits of the 12th century viz. Sri It is significant to note that in the ancient Ramanujacharya, Nimbarka, Acharya sources there is reference only to Purushottama. and Sri Madhavacharya established These sources are virtually silent on Balabhadra four monasteries at Puri to preach their religious and Subhadra. This gives rise to doubts as to theories. The Gitagovinda of preached whether Purushottama was the original deity and the glory of Jagannath. Anangabhima deva (1211- Balabhadra and Subhadra were subsequently 1238 A.D) donated his vast empire to Sri drawn in. There is little distinction between the Purushottama Jagannath and declared himself as Jagannath and the Bhagavat Triad of Balaram, his servant (Rauta). Due to his efforts some Ekanamsa and Krisna. (Indian Historical Jagannath temples were set up at different places Quarterly, Vol. XXXVIII, PP.86-88).Epigraphic in Orissa. During the Suryavamsi period (1435- evidences substantiate to it. Representation of the 1533 A.D.) the same trend continued and Bhagavat Triad can be seen at the brick temple Jagannath was considered as Rastra Devata. of Turintura as well as inside the Lingaraj temple- both in . A Saiva temple of Sailodbhava period contains an iconographic representation of Subhadra-Ekanamsa with Balaram and Krisna. (OHRJ,Vol. XI, No.4 Dr. Janmejaya Choudhury is a Lecturer in History in PP.279-280).It symbolically depicts the Triad of Sri Jagannath College, Kaipadar, Khurda.

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Shree Jagannath in Astrology

Dr. Pradeep Kumar Choudhury

(This paper was presented by the author to the it is Dwaraka, in the north it is Badrinath and in august audience of the 8th Asian Astrologers' the south it is Rameswaram. In the concept of Conference on 15th May, 2005 held at Paura Adi Shankaracharya, Puri is the prime and the Sadan Auditorium in Puri, Orissa, from 14th May foremost Dham among all the four Dhams. The to 16th May, 2005) name of this Dham is otherwise known as ³Mukti Thy name Jagannath is Universally popular Dham´ or ³Baikuntha Dham´ and it has its own not only among the as special peculiarities. In this holy place renowned their prime deity but also it is devotees like Bhakta Salabeg, equally popular among people Dasia Bauri. Bandhu Mohanty, subscribing to other religions. , Jayadeva, The word Jagannath is a Ganapati Bhatta, Adi combination of two words Jagat Shankaracharya had their and Nath. ³Jagat´ means the special emotions. This Dham Universe, ³Nath´ means the of Lord Jagannath, Puri has its Lord. It represents that own specialties which are not Jagannath is the Lord of the found in any other God or Universe. Perhaps it is the only Goddess of other religions. Hindu God, who represents the The special quality of this Universe and equally popular Dham is that it has no irrespective of caste, creed and similarities with any Temple, religion. Gurudwara, Church, Mosque or place of worship Jagannath is the symbol of unity and of any religion. integrity of all religions of the world. He neither 1. The first and foremost speciality of Lord represents any religion, division, class, caste, Jagannath is that He is made up of a piece of community nor any region and country. He is Neem (Margosa) tree, which we call ³Daru´ or above all. Jagatguru Adi Shankaracharya has given ³Mahadaru´ and the Lord is known as ³Daru privilege to the four holy places of India known Debata´ The other deities are made of clay, rock as ³Chaturdham´. In the east it is Puri, in the west or metals.

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2. Secondly, in the whole of the world not separately and it is one of the biggest festivals of only in Hinduism but also in any other religion there the world, popularly known as the car festival. is no concept of changing of body, what is known The deities left the temple and carried in different as ³Ghata Parivartan´ or ³Nabakalebar´ except chariots pulled by the devotees irrespective of in the case of Lord Jagannath. The year in which caste, creed, colour and religion, which laid the the body of Jagannath will be changed is fixed by foundation of Indian Democracy. the Astrologers. It is a year when there are two 6. Sixthly, during the car festival the King of months of Asadha which usually comes in a cycle Puri sweeps the cars as an humble servant of Lord of 12-18 years, That year is earmarked for the Jagannath, and the incident binds the king and changing of the ³Ghata´ or the change of the body the subjects with their God in a singular mood. of Lord Jagannath. The Lord Jagannath leaves the old body and dons a new body. 7. Seventhly, here in a calendar year, one can not have the Darshan of the Lord Jagannath 3. Thirdly, while in other places the Gods for the entire period because in a calendar year are worshipped with their consorts as Radha- before the car festival the Lord Jagannath goes Krishna, Rama-, Laxmi-Narayana Shiva- for ³Anabasara´ or ³Anasara´ which is known , in this Jagannath Dham Lord Jagannath as period for the rest of the deities or in our local is worshipped with his elder brother ³Balabhadra´ tradition Lords suffer from fever due to heavy known as ³Bada Thakura´ and younger sister bath on the ³Debasnanapurnima´ day During this known as ³Subhadra´. It represents the universal period Ayurvedic treatment is rendered by the brotherhood and human unity and integrity. Daitapatis to cure the deities. So the devotees Perhaps has learned the can have their Darshan of the ³Patta Dian´ that is concept of universal brotherhood from this Dham, the replica of the Lords painted in bamboo- when he addressed the audience in the Chicago fabricated panels and it is worshipped and World Religion Conference as ³my dear brothers presented for the Darshan of general public. and sisters´. During this period only the Daitapatis or the 4. Fourthly, Lord Jagannath is the only deity Sevakas perform the duties of the Lord. who is unfinished. Lord Jagannath has no leg, arm, 8. Lord Jagannath¶s car festival goes for nine ear but he is the first and the last God to give days, which represent nine planets. As we know penance or ³Mokshya´, that is why the sacred from Kalidas¶s ³Uttar Kalamrutta´ there are only land of Puri is universally popular as the ³Mukti seven planets. According to seven planets the Dham´. So it is called as a point of full stop for seven days are named. Later on, two shadow devotion and fulfillment. planets are included in the study of Astrology, 5. Fifthly, no God in the universe leaves his known as Rahu and Ketu. They are known as Peetha (original place) except Lord Jagannath. nodal planets or half-made planets. The nine days In the Sukla Dwitiya or the second long car festival of Lord Jagannath represents day of ³Ashadha´ the Lord Jagannath along with Nabagraha. It is a belief in the Hindu tradition His younger sister Subhadra, elder brother Lord that those who have darshan of Lord Jagannath Balabhadra and Sudarshan mounts on three during the car festival including the first and last chariots known as the ³Nandighosh´, days or the return yatra, will remain free from the ³Darpadalan´ and ³Taladhwaj´ respectively and clutches of Nabagraha. That man will be blessed

19 Orissa Review July - 2010 or graced by the Lord Jagannath in the form of universe. Lord Jagannath being the Lord of Nabagraha and will be free from the chain of the Universe, is directly or indirectly related to this mundane world or µMaya´. Astro-solar system such as: 9. Lastly, Jagannath is the only God in this 1. The two large rounded eyes of Lord Universe without having any gender and is called Jagannath represent the Sun and the as genderless God. Jagannath represents Moon that is the Surya and the Chandra. ³Parambrahma´ or ³Paramatma´ because Atma or Brahma has no gender. 2. Blood-red lips of Lord Jagannath represent Mangal or Mars. Some say Lord Jagannath is the black planet Saturn, some say He is ³Kali´, the force 3. In the Chariot Jagannath in the form of and source of feminine, others say He is the ³Bamana´ represents µBudha´ (the dwarf Brahma, Vishnu, Maheswar or Shristi, Sthithi and planet) or you can call the symbol of Vilaya, some describe Jagannath as the ³Kala´ wisdom and knowledge. meaning µtime´ as ³time´ has no gender while 4. In yellow clothes and golden decorated some ascribe Him as ³Maha Vishnu´ or costumes Lord Jagannath represents ³Purusottama´ the best in human form. Bruhaspati. Shree Jagannath is not only associated 5. The quality of art of love of Jagannath with religion but also related to Literature, Art, represents for Venus. Politics, Culture, Science, Economics, Astrology, Vastu, , and Jantra. The glory, 6. The black colour of Lord Jagannath speciality and sanctity of Shree Jagannath and His represents Saturn. Kshetra find mention in many Purans like the 7. The unfinished body of Lord Jagannath Purana, Brahma Purana, Narad Purana, represents the incompleted planets of Padma Puran, Kapila Samhita, Niladrimahodaya Rahu and Ketu. and the Utkal Khanda of the Skanda Purana. Besides Jagannath has been described amply in Thus Jagannath represents for the the famous Tantric works like , universe or ³Brahmanda´. The ³Tini Thakura´ or Rudrayamala. Brahmayamala, Tantrayamala etc. three deities known as Jagannath, Balabhadra and In a nut shell, Lord Jagannath is the lifeblood of Subhadra represent for Lagna, Rashi and each study and is a subject starting from the Nakshyatra (the Ascendent, the Moon sign and cosmic world to small molecular spirit. the Star sign) or Jivan, Jouban and Mrutyu, (life, The study of Lord Jagannath originates youth and death) or Jala, Sthala and Akasha. with the origin of the Universe. In the opinion of (Land, Water and Sky), the Day, Evening and the Astrologers or the Astro-scientists there are Night. Lord Jagannath is also called as the Lord nine planets, Ravi, Chandra, Mangal, Buddha, of Creation, Operation and Destruction. It says Brihaspati, Sukra, Sani, Rahu and Ketu known that the entire study of the universe comes under as Sun, Moon, Mars, Mercury, Jupiter, Venus, the study of cosmic science. The cosmic science Saturn, Rahu and Ketu. begins and ends with Lord Jagannath. These planets are completely influencing In a concluding remark I can say that the living world and the living beings of the Astrology is originated with the study of cosmic

20 Orissa Review July - 2010 ray of the planets and its colour. Again it comes world is in the south east corner of the Lord under the study of Lord Jagannath. As you know Jagannath temple and it is also located on the south the greatest Indian Astronomer and east corner of our country which means ³Agnee´ Mathematician Aryabhatta is credited with in the ³Agneya Kona´. Thus it is balancing our providing the concept of Zero to the world. inbalanced Vastu and therefore, so the Bharat Astrology is also a study of Zero. The shape of has its unity and integrity in all aspects. earth is like a Zero, the Sun is like a Zero and the In terms of Mantra, Jantra and Tantra Moon is also like a Zero so all the planets are like Lord Jagannath is known as Parambrahma. Zero. Brahma is the only Universal truth while other Zero plus Zero is Zero things are myth. But it is the only truth that Brahma Zero minus Zero is Zero has no shape, no colour, no gender and out of So, Jagannath is made of two big Zeros imagination what the Jagannath represents for. and it is equal to Zero. Thus Jagannath represents The cosmic energy has originated from ³Sunya´ or ³Nothingness´ as: the universe and the universe has originated from Sunya to Mahasunya the Lord Jagannath. Lord Jagannath is the first Mahasunya to Lina and the last study of Jantra, Mantra and Tantra. Lina to Brahma The occult study begins and ends with Lord Brahma to Parambrahma Jagannath. Parambrahma to Mukti or Mokshya. The Buddhist Philosophy surrenders here So Jagannath is µPurna Brahma´ or it says that Lord Jagannath is the incarnation of ³nothingness of the nothingness´ Buddha. It was also recorded that Lord Jesus ³ Purna Madah Purna Midam Purnat Christ came to Puri before his crucification. Guru Puma Mudachyatee´ Nanak, Shankaracharya, Jaya Dev, Shi ³Purnasya Purna Madaya, Puma Meba Chaitanya had got their divine source of energy Basisyatee´ from the prime God Jagannath. The study of Astrology remains Here the study of Astrology opens its uncomplete without referring to Vastu, Jantra, preface from the sacred sands of ³Bada Danda´ Mantra and Tantra. If you look at the geographical (Grand Road) and also ends there. location of the country or the Vastu of our country, it is totally unfavourable. So our social, economic and other conditions in all aspects are not highly developed. Except temple of Lord Jagannath the directions of Vastu of our country are Dr. Pradeep Kumar Choudhury lives at Qtrs. unfavourable. The biggest kitchen oven of the No. VA-34/4, Unit -II, Bhubaneswar- 751 009.

21 Orissa Review July - 2010 Influence of Sri Jagannath Culture on Socio-Economic and Religious Life of the People of . Dr. Jagannath Mohanty

The sacred place of Puri or Purusottam in the as part and parcel of every day life from birth of a East assumed increasing prominence through ages child to the first day of the new year as per the as one of the four famous Dhams, others being royal Anka calculation. Although over the years Badrinath in the North, Dwaraka in the West and hundreds of kings came into existence in Orissa Rameswaram in the South. It was recognised by and India, the Gajapati King was given utmost Adi Shankaracharya as one of the eminent places recognition as the source of strength and of pilgrimage in the eighth century A.D. Puri inspiration, great cultural and religious sanctity. assumed more and more importance as great The day-to-day life of the people, customs and Vaishnava like Sri Ramanuja, Sri traditions, the ceremonies and festivals are Vishnuswami, Sri Nimbark and Sri influenced by him. The birth, marriage, Madhavacharya visited this place. Subsequently, engagements, Upanayan, even death of it was visited by great saints of various religious individuals are marked by influences of the celestial communities namely Nanak, Kabir, Sri Chaitanya blessings, instructions, guidance and approval. and so on. It was compared with Kashi, , Even roads and buildings are constructed, bridges , Ujjain, Prayag, Gaya, Ayodhya and are installed with some rituals as per the approval other sites of pilgrimage. of Sri Jagannath. Puri is connected with all Lord Jagannath is the presiding deity of important places and regions throughout the Puri and a prominent symbol of Hindu Kingdom. country with roads, railways and flights. Due to The Gajapati King of Puri was recognized as the increasing number of pilgrims the British supreme royal authority, for safeguarding the hoary government also constructed the network of traditions and long-ranging rituals, year- round communication from the ancient times. Pilgrims festivals with all Pujas, Veshas, Prasads and and devotees pay visits to Lord Jagannath from Mahaprasads. But the king did not claim any every nook and corner of India. Due to strong supremacy rather he was humble, loyal, devoted attraction of God they grow in number day by and committed to the famous traditions and day. Particularly they gather in thousands during heritage honoured by all sections of Hindu festivals and ceremonies like Rath Yatra (Car community. The king however, felt himself as the Festival), Durga , Jhulan, Govind , first servant of Lord Jagannath although he is ever Snana Purnima and so on. Mahaprasad is regarded as the moving god (Chalanti Vishnu), regarded as the sacred food cherished by the temporal incarnation of god. everybody and for preparation of the Prasad and Mahaprasad huge amount of rice, flour, vegetable, The glory of Lord Jagannath and milk, sugar, ghee etc are required and these supremacy of the king are acknowledged by all materials are imported from various places. For

22 Orissa Review July - 2010 all these activities, a large number of people and is interesting to note that Mahaprasad is not only transport facilities are engaged throughout the delicious, but also enjoyed by all irrespective of year. Thousands of people, artists, artisans, caste, creed and religion. This is also given priority producers and priests are employed through before serving any other food in a feast. It generations. strengthens the bondage between castes and relations. Especially newly formed bondages of Specific potteries and paintings are marriage are solemnized by Mahaprasad. The required at a large scale. Pandas and Purohits, Mahaprasad is prepared daily many times inside Pandits, dancers and musicians are engaged in the temple very scientifically. Even during the Car various rituals and festivities. Various specific Festival, Mahaprasad is cooked in Gundicha services are rendered by people through Mandir and taken by thousands of people. hereditary arrangements. Previously hundred of acres were given to these people through It is thus found that Sri Jagannath Culture endowments. The systems of paintings, has a great impact on the socio-religious and the Chamar and of the are very economic life of Oriya people in particular and specific to the Puri temple. The µChamar Seva¶ is Hindu community in general. A deep sanctity and a special service rendered to gods and it is a right significance is attached to the culture of Lord enjoyed by some people. Similarly Chitrakaras Jagannath not only by Hindus, but also by many are required for preparing Pattachitra and painting people belonging to other religions. Particularly, the idols of gods etc in the temple and cars during Srimandir, Sri Jagannath and His allied objects festivals. These people mostly live in some lanes are given great honour and reverence by the in and around the Puri town and the village like people of Odisha. Lord Jagannath is not only the presiding deity, but also His temple is regarded Raghurajpur. Similarly various kinds of potteries as the nerve centre controlling all aspects and are prepared by some people who enjoy this right spheres of Oriya people. through endowments of land from ancient times. system was prevalent for entertaining References : the Gods, but this system is going to end shortly. 1. Mishra, K.C. The Cult of Jagannath, 1971, The Orissan art, literature and music are Bhubaneswar. influenced immensely by Sri Jagannath Culture. 2. Mansinha, M. The Saga of the Lord Jagannath, The traditional Odishi dance, . classical songs, are mostly developed under the 3. Mohanty, J. Encyclopaedia of Education, Culture and Children¶s Literature, New Delhi, influence of Lord Jagannath and His favourite 2010. lyrics of Geet Govind composed by the immortal 4. Dash, M.P. ³Impact of the Temple of Jagannath poet Jayadev. Many poems and fictions are also on the political life of the people,´ Orissa Review, written under the influence of Sri Jagannath June, 1998, Govt of Orissa (IPR, Dept. culture. A lot of folk tales, folk songs, proverbs Bhubaneswar). Chautisas etc. are also influenced by Sri Jagannath 5. Mohanty, Jagannath, ³Universal Culture of Orissa culture. Mahaprasad has acquired a special and and Sri Jagannath, the Lord of Democracy´ Orissa significant position in the life and religion of Odisha. Review, July, 1997, Govt. of Orissa, IPR Dept. The cookery of Srimandir is known as the largest Bhubaneswar. cooking system. The sanctity of this holy food is boundless and it is known as a sacred bond Prof. (Dr) Jagannath Mohanty lives at Plot No.2935, between gods and men and among the people. It Gouri Nagar, Bhubaneswar-2.

23 Orissa Review July - 2010

The Gajapati of Puri and Lord Jagannath

Bhagaban Mahapatra

The Jagannath temple of Puri is a famous Hindu popularity has centered in the heart of Hindus and temple. The name of Jagannath means the lord of foreigners alike. This spectacular festival includes the Universe. In Sanskrit ³JA´ represents a procession of deities known as Pahandi Bije to Jagannath, ³GA´ represents Balabhadra ³NA´ magnificently built wooden chariots. After this represents Subhadra, ³THA´ represents procession is over another fascination of car Sudarsana. So Jagannath means the union of all festival is Chhera Panhara means sweeping the four deities (chaturdha ) of the Jagannath space around the chariot by the king of Puri. It is temple. His parallel hands invite devotees from an exciting scene for which devotees wait eagerly all over the world to embrace. His eyes are round despite the scorching heat or rain as the case may without eye lids which denote that for welfare of be that happen on that day. It is because Gajapati his devotees He remains awake throughout the of Puri is regarded as Vishnu and to witness the day and night. king along with Lord Jagannath on chariots is believed that all sins of a devotee are washed The temple is an important pilgrimage away. This Chhera Panhara is performed on two destination for many Hindus particularly occasions; once on the day of car festival and the worshipper of Krishna and Vishnu. It is a part of other on the day of return car festival when the Chardham pilgrimage that a Hindu has to visit at three chariots move to lion's gate after sojourn of least once in his life time. Lord Jagannath is deities at . On these occasions worshipped as Vishnu, Krishna and Narayan and the Gajapati of Puri is brought to the chariot from simultaneously regarded as Bhairav with Vimala his royal palace in a palanquin to perform the installed in the campus of the temple. So we find duties of a sweeper. He holds a golden broom a fusion of Vaisnavism, Saivism and of stick in his hand and other Sevayatas meant for Hindu religion alongwith Jainism and this purpose remain present there to throw flowers in the culture of Lord Jagannath in Shrikhetra. on the space of the chariot for sweeping purpose by the king. Thereafter sandal paste water is The world famous Rath Yatra of Lord sprinkled to sanctify the space. This act signifies Jagannath is observed on the second day of bright that there is no distinction between the king and a fortnight of Asadha (June-July). It attracts pilgrims sweeper. This is the greatness of the culture of from all corners of the world. Its fame and Lord Jagannath.

24 Orissa Review July - 2010

The temple of Lord Jagannath that now possible precautions should be ensured to exists at Puri was constructed by king Ananta preserve the religious beliefs, without interfering Verman Chodagangadev in the l2th century A.D. on the activities of deities of the temple. The The management of the temple continued under control of the temple was handed over to Raja of the Hindu rulers till 1558 when it was conquered Puri. Since then he was respected both by law by the Afghan General of Bengal, Kalapahad. and customs to be regarded as the first and Chief Raja Mansingh, General of Mughal King Akbar Sevak of the Lord. As per Jagannath Temple Act, defeated the Afghans and annexed Orissa with 1952 the management of the temple was taken the . It remained under the Mughal over by the Government of Orissa but honour of and Raja of Khurda was then paying tribute to the Raja has been retained as Chief Sevak even Mughals till 1760. Marathas then took up the now. direct management of the temple till 1803 and thereafter the British came. The officer commanding the British troops was instructed by Bhagaban Mahapatra lives at Sri Gundicha Vihar, Lord Wellesley that on the occupation of Puri all Sarboday Nagar, Puri-752002.

Oh, Lord Jagannath

Bikram Keshari Barma

Oh ! Lord Jagannath You are the Lord of the universe You are my soul and heart You have created the night and star You are my life You have created mountain, ocean and river You are my saviour You control planets You are every thing to me. You are simple and lovely inspite of that.

You are very kind You are my father and mother You take care of man-kind You are my friend and brother You help the poor and downtrodden You are my guide and philosopher Really you are called the 'Patitapaban'. You bless me To work for the helpless and poor. When the ruler becomes tyrant The oppression raises its head You punish the wicked and save the world.

You love your devotees You save them When they are in distress. Bikram Keshari Barma is the former MLA, Mahanga.

25 Orissa Review July - 2010

Srimandir and Its Architectural Features

Padmanabha Mahapatra

Srikshetra - Jagannath Puri, the soul of Odisha, in vogue, with the passage of time the tri-ratha has been identified as the most sacred place in type gave way to pancha-ratha type, of which the map of India¶s east coast. It is surrounded by Jagannath temple is the finest example. The the Bay of Bengal in the east and is considered as pancha-ratha consists of 2 Anu-rathas. 2 Konakas the summer capital of Odisha. The great temple and one Raha. The deities have been considered of Lord Jagannath at Puri is a living vibrant temple. as head of the state and therefore provided with It attracts religious preachers, propagators, saints, all royal facilities such as - Jagamohana (audience devotees, pilgrims and tourists from all corners hall), Nata Mandapa (dancing hall) and Bhoga of India, so also from abroad. Odisha is known Mandapa (dining hall). Over and above that, the as the land of Jagannath. The word Jagannath principal deities have been provided with literally means µThe Lord of the Universe.' For sufficient gold ornaments, valuable dresses, the Hindus, it is one of the four major µDhams¶ of elephants, horses and a magnificent abode i.e. India. It is known as Srikshetra, Nilachal, Niladri, Viman for their comfortable residence. Purusottama Kshetra, Sankha Kshetra and in The base of the Viman is of square size. many other names. Jagannath chetana is a The erected part of the Viman is circular up to compendium of all cultural, spiritual philosophies the top (Sikhara) of the temple. The Jagamohan and human experiences. Jagannath is the symbol is like a pyramid; the base is square in size and of universal love and brotherhood. Construction step-by-step up-wards. The Viman has got the of the present temple was initiated by king following 5 parts: Bhumi, Bada, Gandi, Mastak Anantabarman Chodaganga Dev in the middle of and Dhwaja. It is a Rekha with a curvilinear the eleventh century and completed during the super structure. Bada has five sub-divisions, such period of King Anangabhima Dev III in the initial as Pabhaga, Tala Jangha, Bandhana, Upar Jangha part of twelfth century. The Chaturdha Murti in and Baranda. The Pabhaga contains all its normal the present shape were established on the high five sub-divisions such as khura, kumbha, pata, platform inside the inner sanctum of the temple kani and basanta with reference to the then during 1305 AD. architectural system. On the top, the great The temple of Jagannath is one of the Amalakasila and Kalasa are placed to maintain greatest religious monuments of India. The art and the structure properly balanced. architecture of the temple has been developed Different portions of the temple resemble with royal patronage. The architecture is a with that of different parts of the human body. combination of Dravida (South Indian) and The feet with fingers, knee, upper part of the knee, Nagara (North Indian) style. During 6th and 7th waist, belly, heart and lungs, shoulders, neck, century the tri-ratha type of temple building was mouth, skull, upper part of the head, and brain of

26 Orissa Review July - 2010 a human being can be compared correspondingly is the colloquial ethical procedure with that of padapitha, bandhan, upar jangha, followed in Srimandir. ¶s bath water basant, garbha griha, raha, visama, kantha, (Garuda paduka) is not only pure, but has much amalaka, khapuri, kalasa and ayudha of the medicinal value; people use it to get rid of many temple. In other words temple is a model of the diseases. On the wall of the Natamandap behind human body, a man finds God within the temple the Garud Pillar, Brahma and Siva are found so also within himself in his Anahata Mahacakra. standing and offering prayer to God with folded After de-plastering of the Sikhara, 24 hands. Ten incarnations of Vishnu are seen in angasikharas are now visible, Ganesh is found on south-east corner of the mandap. Nata Mandap the topmost angasikhara and the other deities seen has two main gates, one towards the south and there are - Brahma, Goddess Kali, , the other towards the north and four another Surya and Siva, the remaining niches are mostly subsidiary small gates. The south main gate is occupied by Vishnu. There are 3 Nisa temples in known as Panda-dwara. There are seven steps shape of covered halls with sikharas, in 3 outer in north main gate, popularly known as Sata sides of the Viman in its bottom, with 3 Parsva Pahacha. The deities go to Car festival and Snana Devatas, Varaha in south, Nrusimha in west and mandap through these steps. The mandap Trivikrama in the north. The images of 24 forms contains many wherein pictures of of Vishnu have been carved on the front walls of series of Gods and Goddesses have been painted. these 3 temples i.e. 8 images in front of each The Bhogamandap is also a Pancharatha temple. pidha deula. It is made of yellowish sand stone Garbhagriha or Manikota is the main inner rendered red by ochre painting. The entire part of the Viman or main temple. Sri Jagannath, structure rest on four pillars and it has four Sri Balabhadra, Sri Subhadra, Sri Surdashan, Sri openings. At the time of offering of Bhog the Madhab, Sridevi and Bhudevi are placed on a connecting door to Natamandap remains open raised platform known as Ratnavedi or Mahavedi, for a direct vision of God towards the offerings. its size being 16 ft long, 13 ft wide and 4 ft high. Inside the Bhogamandap no paintings are there, Devotees move around the Ratnavedi, if they so but the outer walls have stone carvings depicting like. The door of Garvagriha is Kalahat Dwar. many mythological scenes such as - Siva on a bull, Krishna gazing cows and dancing with Jagamohana or Mukhasala is also a pidha Gopies, Dola yatra, Rama Abhisek, king deula; it stands on four squared pillars. This is the worshipping Jagannath, Siva Linga and Durga and main portico before the innermost apartment. marching of the royal army etc. People get the darshan from this part. It has two gates, one towards the Mukti Mandap and the The height of the main temple is 65 meters other towards the Natamandir. The door towards (214 feet) and it appears like a temple on a Natamandir is known as Jaya Bijaya dwar, the descent hill. The area covered by the temple is dwarpalas being Jaya and Bijaya. 10.7 acres. The temple is surrounded by two rectangular walls, the outer enclosure is Meghanad In Natamandap (Dancing Hall) the Prachir, 200 meter x 192 meter (665 x 640 feet), Devadasis used to perform their daily dancing. the thickness of the wall is µChaturarsa¶ and its The mandap stands on 16 pillars in four rows. In height varies from 6 to 7 meters (20 to 24 feet). its eastern side there is the famous Garuda Pillar The inner wall is Bedha, 126 meters x 95 with the image of Garuda on the top. Darshan of meters (420 x 315 feet), its height is 6 meters (20 Chaturdha Murti from the backside of Garud feet).

27 Orissa Review July - 2010

The construction of Meghanad wall was On top of the temple µAnlashri¶ there is a undertaken during the period of Suryavansi wheel made of an alloy of eight metals (asta- Gajapati Kapilendra Dev on the 15th year of his dhatu); it is Nilchakra or the Blue wheel, the flag reign, as seen from the Madala Panji. There are on it, is Patitapaban Bana. The color of the flag is 4 big doors in four sides of the wall. The main either red or yellow and it is triangular in size. In gate in the east is Lion's Gate (Mokhya Dwar), in the middle part of the flag, there is the symbol of the west Tiger Gate (Dharma Dwar), in the south a moon and a star on it, painted in white color. Horse Gate (Karma Dwar) and in the north According to this is the emblem Elephant Gate ( Dwar). Another of µBrahmabad¶ and µOmkar¶. Every day the flags interpretation depicts the four doors as Dharma are changed. On each Ekadashi an earthen lamp (lion). Vairagya (west), Jnana (south) and is lit on the top of the temple by the side of Aiswarya (north) gates. Nilachakra. The height of the Nilachakra is 3.5 Lion's Gate - the door is the entrance to meters (11.6 feet) with a circumference of about a 'Gumuta¶, just a small temple. The door has got 11 meters (36 feet). It has 8 spokes, the length of two parts, one is the big gate itself and the other each spoke is one feet ten inches, its weight is one is a small gate fixed within the principal gate. slightly more than one and half quintals. Chakra The small one is for use of the servitors and the is the emblem of motion, its duty is to rotate and main one is for public use. Two big lions are sitting to slash. Nilachakra is the weapon of Lord in both the sides of the door, on the frame of the Jagannath, it is nothing but the colloquial image of door in both sides Jaya and Bijaya, two strong Sri Sudarshan Chakra. and stout µdwarpals¶ have been placed, on the top there are images of ten Avatars and above The Kshetra is Purusottam Khetra, best them Mahalaxmi is seen. Lion is a symbol of out of all the Kshetras throughout the country, victory, so the devotee going for darshan of Lord the deity is Bada Thakur, the chief of all the Gods; Jagannath through Lion's Gate is always the temple is Bada Deula, the major temple of victorious. Tiger Gate is the gate through which India; the sea by its side is Mahodadhi, the great the saints and Tantrics enter into the temple. The ocean; the cremation ground is Swargadwar, the tiger is of a tantric symbol, it always moves alone entrance gate to ; the main road to reach and not afraid of any one within the forest. Horse the Gods is Badadanda, a broad road, on which Gate - There are two horses in both sides of the Gods go and come back during car festival; here gate and the warriors sitting on them are Jagannath prasad is Mahaprasad, the most tasty prasad and Balabhadra. This is a symbol of 'Kanchi cooked by Divine mother Laxmi which can be Abhijan.¶ A great Hanuman image is there in the taken by Chandal and together in one southern side of this gate. Elephant Gate - there plate. are two elephants in both sides of the gate. It is The Jagannath Chetana preaches the told that this is an influence of Buddhism on philosophy of love, affection and peaceful co- Jagannath Chetana, because elephant is the existence among the entire human community. It symbol of Buddhism. Kurma Bedha - this is the has crossed all the limits of casteism and believes inner compound wall, there are four parallel gates like that of Meghanad wall and two more in humanism only. It proclaims the victory of additional gates. One extra gate in north-east human endeavour over all narrowness and (Aisanya) corner connects Pat Agana to Ananda establishes universal brotherhood. Bazar and the other extra gate in east-south (Agneya) corner is the passage from temple Padmanabha Mahapatra, Sri Mandira Purohita lives at kitchen to Bhoga Mandap. Pratihari Lane, Matimandap Sahi, Puri.

28 Orissa Review July - 2010

Universal Brotherhood and the Temple of Lord Jagannath at Paradip

Prabhat Kumar Nanda

Paradip Port has specific importance island being covered by Bay of Bengal, river from cultural and religious point of view. As per Mahanadi and river Atharbanki. As per the cultural the religious history of the area, famous monk, heritage of the above island, it is justified to name Parashar was directed to meditate at the it as a sacred island i.e. Paradweep. In most of confluence point of river Mahanadi. Bay of Bengal the ancient navigational charts prepared by of today was popularly known as Kalinga Sagar English, Portuguese and Dutch mariners the name from the period of the Port has Before Christ. been reflected as There was dense Paradweep. mangrove forest In the 21st around the Century Paradip confluence point of Port is well known river Mahanadi as a established and Kalinga Sagar. major sea port of The name of the the world. The area was Port has achieved considered the glory as a ³PARADWEEP´ The idols of Chaturdha murti at Jagannath temple, paradip developing deep after the name of sea port. Analysing monk Parashar. In public parlance, the name the speedy development of the Port during last ³PARADWEEP´ was transferred to one decade, the maritime experts of the world ³PARADIP´. As per the literary analysis there have enunciated that Paradip Port will be one of cannot be any meaning of Paradip. During ancient the most developed ports of the world, within a period the place was called as Paradweep i.e. period of two decades to come. Paradip Port the island of virtues or sacred importance. The have secured its maritime position firmly in the meaning of the word ³PARA´ is celestial and international navigational sphere surpassing the religious. Island is called as Dweep in Oriya. standard norm of development of ports in national Hence, as far as geographical situation is level. A number of famous and developed concerned, the port of Paradip is situated as an commercial firms of India and abroad have

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expressed their dense forest of Madhuban. During the searching desire for of the site, a wonderful scene came to their sight. establishing their A falcon was attempting to attack a crow. The industries near crow could overpower the falcon and the falcon Paradip Port. It is fled away being afraid of the crow. Observing well established that such scene, Pt. Padma Charan Tripathy and his with the associates could observe the holiness of the site. commissioning of It was also observed that a big cobra appeared developed under a Peepal tree and started hissing in order industries near the to draw the attention of Pt. Tripathy and others. Port, Paradip will be Such site was full of medicinal plants. Pt.Tripathy established as the and others selected such site for the construction commercial of the Jagannath Temple. threshold of eastern India. Pt. Padma Charan Tripathy organized th th Sarba Dharma religious function (yagna) from 25 April to 19 Samanwaya Stambha Before the of May 1974. Fifty-one Vedic scholars offered construction of a 35,000 offerings with ghee (Ahuti). Prior to major port, Paradip was a famous religious place. selection of the site in the year 1969, devotee Before the construction of Paradip Port, a number Ananta Ojha took the pivotal role in searching a of local fishermen were using the river Atharbanki neem tree for the construction of the idols of Lord for catching fish to meet their livelihood. The age Jagannath, Lord Balabhadra, Goddess Subhadra old saying continues in the area that, fishermen and Sudarsana. A neem tree was worshipped by could hear chanting of religious songs from the the people of Paradip Gada, the area at a distance dense forests of Paradip. Of many occasions of 15 kilometers from Paradip. Such neem tree fishermen in groups ventured to enter into the forest to know about the source of such chanting but they failed to find out the particular place of such chanting of religious songs. Hence, it was believed that such celestial continuous chanting of religious verses were the act of God, fostering the age old importance of the area. Such area of Paradip is popularly known as Madhuban.

Pandit Padma Charan Tripathy, one of the ardent devotees of Goddess Sarala was directed in his dreams to select Madhuban for the construction of Jagannath temple. As per the divine instructions through the dream, Sri Padma Charan Tripathy with the assistance of Ananta Ojha, Baba, Baba and other devotees searched the appropriate sight in the and Ananta in Kalki Temple, Paradip

30 Orissa Review July - 2010 was in the orchard of Sri Narahari Sahoo at Paradip Gada. Devotee Ananta Ojha, Sanket Das and Gopi Baba could observe the holy signs of Sankha, Chakra, Gada and Padma (conch shell, wheel, bludgeon and lotus) on the trunk of the neem tree. The tree was cut observing holy practices and was kept at Patrika Mahal of Paradip. Gopal Baba constructed the idols within 15 days. In the year 1967, the construction of the idols continued from Chitalagi Amabasya to the day of Purnima. Pt. Padma Charan Tripathy The view of Sri Jagannath temple, Paradip preferred for installation of such idols in Jagannath Temple at Paradip. In the year 1972, organization construction of the main temple. The construction named as Jagannath Samaj was formed and the of the permanent temple were started on the day Endowment Commissioner of Govt. of Orissa of Akhaya Trutiya of 1984. Twenty-one scholars included the temple in their index in the year 1974. of Mukti Mandap Sabha (the platform of scholars) The index number was 6388/31 of 1972-73. On of Puri under the guidance of Pt.Chintamani the holy day of Akhyaya Trutiya, 1974, idols were Mishra organized Yagnya and the construction of installed in a thatched house. Pt.Padma Charan the temple was initiated. Tripathy placed Navi Padma (spiritual soul) in all The construction of the temple took six idols. Sri Premananda Tripathy one of the years and it was completed in the year 1990. Sri celebrated Indian Administrative Service Officers Prasanna Kumar Mishra, another member of of Orissa, was appointed as the Chairman of Indian Administrative Service posted as Chairman Paradip Port Trust and constructed a black top of Paradip Port Trust, commissioned the temple road from Paradip colony to the temple site. Govt. on the sacred day of Akhaya Trutiya i.e. 27th April of Orissa reserved 5 acres of land in village 1990. All the idols were brought to the new temple Sandhakuda for the use by Jagannath Temple by procession on such date. Prior to it, another Trust, for the construction of the temple and other saint Swami Arupananda organized a week-long religious activities. The permanent temple of Lord Yagnya from 21st to 27th April, 1990. Gajapati Jagannath was constructed by the side of the Maharaja of Puri was present during the Yagnya. thatched house/temple in the year 1982. Mark After the construction of the main temple in a two Yaswant Rao one of the members of Indian storeyed architectural style, the construction of Administrative Service, posted at Paradip, as the other temples i.e. Biswanath temple, Sarala Chairman of Paradip Port Trust, took the pivotal temple, Laxmi temple, Hanuman temple, Bimala role for the construction of the permanent temple. temple, Kalki Ananta temple and He was Christian by religion. He permitted temple were initiated with the assistance of Jagannath Samaj to use the auditorium of Paradip different devotees. Snana Mandap, the platform Port Trust named as Jayadev Sadan for the for the bathing ceremony of idols; Ananda Bazaar, display of the films on payment of nominal rent to platform for the community dining and Bata the Port Trust. The funds generated from such Ganesh temple were also constructed by different film show by selling tickets, was utilized for the devotees. Different temples within the premises

31 Orissa Review July - 2010 of Jagannath temple were constructed by the Jagannath temple at Paradip. Symbols of different united efforts of different devotees and Paradip Religions on the top of the pillar made of black Port Authority. granite stone is the attraction for all devotees at Paradip. A circular figure has been placed on the On careful analysis of systems, practices top of the pillar having the symbol of µOM¶ in the and rites, observed in the main Jagannath temple middle. The symbol µOM¶ depicts Sanatana at Puri and Paradip, a number of differences have Dharma i.e. the religion of eternity. On the outer been noticed. Only orthodox Hindus are allowed layer of the circle symbols of Islam, Christian, to enter into the temple of Lord Jagannath at Puri Zoroastrian, Buddha and Jaina have been whereas people of all religions, castes and creeds decorated. Hence in public, the temple of Lord are permitted to enter the temple of Lord Jagannath, Paradip, enunciates the glory of the Jagannath at Paradip. It is beyond dispute that assimilation of all religions of the world in the cult the name of Lord Jagannath symbolizes the lord of Lord Jagannath. The 3rd differentiation which of the universe. Lord Jagannath is the saviour of attracts the sight of devotees is the presence of all the creatures of the world, people of all castes, lord Kalki and Ananta in the temple premises. It creeds and religions. Since He is the master of has been established in the theory of incarnation the world and considering the importance of the that, the 10th incarnation of Lord Jagannath will name of the Lord, nobody of the world should be Kalki. In , Lord Jagannath will have be denied to enter the temple of Lord Jagannath. the incarnation of Kalki to eliminate vices and to The other name of Lord Jagannath is establish the virtues in the human society. The flag ³Patita Paban´. The down - trodden people of of blue and white colour have been placed on the any society are named as ³Patita´. The status of Kalki Temple as per the prediction in Malika i.e. down-trodden is not limited to Hindus, Muslims writing of saints for the future of the world. It is or Christians. Any human being suffering from mentioned in Malika that, when there will be the distress under the sun is considered as down- flying of blue and white flag on the temple, the trodden. Hence they are named as Patita. Since action of the incarnation of Kalki will be initiated Lord Jagannath is the saviour of all the down- in the world. In no other Jagannath temple of the trodden people of the world, anybody interested world, the idols of Kalki and Ananta have been to visit the temple should not be restricted or commissioned as per the verses of Malika. denied considering His nomenclature. A number of religious signs are observed Not only people of all religions are within a distance of 15 kilometers of the Paradip allowed to enter the temple of Lord Jagannath at Port. Lokanath temple at Paradip Gada depicts Paradip, but also symbols of important religions the union of Hindu and Buddha culture. A place are prominently displayed on the eight facets of a named Udayabata has been narrated in Malika pillar named as Sarba Dharma Samanwaya as one of the important places of religious Sthambha i.e. the Pillar of the Assimilation of All awakening. It is mentioned in the Malika that, Religions. As that of the presence of Aruna near Udayabata, there will be emergence of Stambha before the temple of Lord Jagannath at sacred activities (Leela). Devotees from all over Puri, Sarba Dharma Samanwaya Sthambha is the world will assemble near Udayabata and will commissioned in front of 22 steps of Lord engage themselves in the devotion of the God.

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Taking all nearby places of Udayabata into the movement of the chariot during car festival) consideration, Paradip Port is the most important was stopped at Paradip from the year 1994. place and scholars have predicted that the future Ladies of Paradip insisted for the withdrawal of telling of Malika about the emergence of the Kalki such practice in order to keep the glory of feminine Abatara will start from the Port of Paradip. sentiment. A book consisting of 100 verses based on local culture were published by Jagannath Considering the facility of communication, Samaj for the use by Dahukas in place of vulgar people from all over the world can safely and enunciation. Such book as Rath Yatra Boli was easily come to the Port of Paradip by all modes sent to all the temples of Lord Jagannath in India of transport i.e. road, air and sea. As a major and abroad. Paradip Sakhyarata Samiti further Port, large vessels requiring deep draft to sail, published another book as ³Ho Bhagate´ can easily enter the Port of Paradip carrying consisting of verses based on local traditions of thousands of passengers. Orissa. At the request of Paradip Sakhayarata The popularization of the philosophy of Samiti, an organization established for the Lord Jagannath is the main motto of Jagannath promotion of social awareness, the Jagannath Samaj. While other temple authorities have Trust authorities of Puri issued an order in the year preferred to run buses or commercial 1998 prohibiting the enunciation of vulgar establishments for the generation of the fund for language in the chanting of Dahukas during car the temple, Pt.Padma Charan Tripathy, the festival. founder of the temple preferred for commissioning The culture of Lord Jagannath is based a printing press for the publication of literature at on universal brotherhood fostering the dignity of low cost for distribution to the people of the world. humanity, which is named as Purosottama Tatwa. The Jagannath Temple Printing Press is continuing Such essence of the culture of Lord Jagannath within the premises of the temple. Two has been put to practice in the activities of the publications named µUdayantu¶ are published temple of Lord Jagannath at Paradip. The Port every year during the Car festival (month of July) of Paradip has secured prominent position in the and Kartika Purnima (month of November) with world map of trade and commerce along with the compilation of essays contributed by scholars the promotion of the culture of Lord Jagannath on different aspects of Jagannath culture. Such and international brotherhood. publication of about 200 pages are made available to the general public at the reduced price of Rs.5 each. Articles in Oriya, Hindi and English are published in ³Udayantu´ facilitating readers of different languages to go through the articles.

The age old blind belief i.e. chanting of Prabhat Kumar Nanda is the Vice President of Sri vulgar language by Dahukas (persons directing Jagannath Samaj, Paradip, -754142.

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Revival of Car Festival of Lord Jagannatha- A Special Reference to ³Srikrsna-Bhakta- Vatsalya-Caritam´ Dr. Trinath Hota

Introduction creed and sex. From imperial times to these days Lord Jagannath is called Patitapavana, of democracy, the great chariots of Lord the redeemer of the fallen. It is to make himself Jagannath, Balabhadra and Subhadra are dragged easily approachable to the common men that the by the devotees, the common folk, the eager compassionate Jagannatha, Lord of the Universe pilgrims themselves. The car festival is foremost comes out of the mysterious dark chamber of the among the twelve festivals of Lord Jagannath, the great shrine once in a year during the car festival. presiding deity of Purusottama Kshetra, Puri. As a matter of fact, the festival may be considered It is the biggest and most important celebration in as a quintessence eastern India. of the whole cult of The observance Jagannath. The of the car festival of people from the Lord Jagannath nook and corner of dates back to the India and also from age of the . abroad come to Vivid descriptions Sriksetra, Puri to are found in redeem their rebirth Brahma Purana by seeing Vamana (12th century). (the incarnation of Padma Purana, Visnu ) inside the Skanda Purana car- µrathe tu (13th-14th century) vamanam drstva Yatra- (16th punarjanma na century), Kapila vidyate¶.1 He is also called Purusottama, the Samhita (18th century), Niladri Mahodayam (16th highest self as propagated in the chapter) etc. Shankaracharya, Guru Nanak, Sri and different puranas. But he is not really so much Chaitanya and many other notable poets have a god for the saints as for the common men, composed a number of devotional poems because he has allowed himself to evolve solely showing their devotion towards Lord Jagannath. for the needy people irrespective of caste, colour, Shankaracharya visited Sriksetra, Puri in about

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8th century A.D. and established Govardhan Pitha jaithila. Vaisnava hoi snge godaithila near the present Swargadwar. Shankara revived athamasa rahi vadypana kari daru magila the tradition of Sankrit learning and literature with bramha khola kari mrdange puroi gheni aila. the introduction of Advaitavada. In this age of Kujanga gadare ani pravesa kala revival just after a few years of Shankara¶s visit Khandaitaolia uparaduithakure rahile´. to this place, the Orissan poets and dramatists From the above said source it is learnt have composed many poems and dramas in utter that Kalapahara¶s desecrated the Jagannath devotion of Lord Jagannath. Particularly, the temple. When the servants of the temple heard Sanskrit dramas composed by Orissan poets have Kalapahara¶s designs on the temple, they took contributed a lot for the propagation of the cult of the images of the temple and hide them in an island Lord Jagannath. Here the One-Act play of the . But Kalapahara learnt of this Srikrsna-bhakta-vatsalya-caritam of Gajapati and brought the images from the island to burn Ramachandra Deva-I is discussed as it conveys them on the bank of the Ganges. A Vaisnava the revival of car festival of Lord Jagannath. devotee Bisar Mohanti, followed Kalapahara and The car festival could not be observed managed to rescue remnants or the inner contents due to the absence of the wooden deities of Lord of the burnt images and brought the same back Jagannath, Balabhadra and Subhadra in the to Kujanga. There he worshipped lord Jagannath temple since the sacrilege committed by the in the form of daru. Muslim General Kalapahar in 1568 A.D. after The view of Madalapanji is also the death of Gajapati . Regarding 2 supported by Abul-Fazal i.e, ³Kalapahara, the this matter the temple chronicle Madalapanji general of Suleman Karani on his conquest of the declares- country, flung the image into fire and burnt it and ³sedinu kataka raja kehi rahi na parile. afterwards cast it into the sea.3 Mugala pidha kari madirahile. Dibyasingha The activity of Kalapahara gave a pattnaik thakuranku ghenigale. E golare tremendous shock to the entire Hindu society and paramesvaranku chhapalihathi padare patali was deemed as a great victory of Islam by its karithile. Tahinki Volikalapahada jai thaba followers. After its desecration, Puri µthe strong kala, muhana pari hoi gala. Setharu hold of Jagannath was made into the Home of paramesvaranku hathire pakai anila.Vanakoti Islam¶ and it became the seat of Muslim bhandara sethare jura kala. Vadadeula ainela .4 In the meantime Gajapati sarijae bhangaila. Jete devatamana pitula Ramachandra Deva-I 5 (Son of Janardana mana sabunku hi khuna kala. Kalapavata Vidyadhara, the Prime Minister and General of kholai pakail. Ghodanandi puroi nian lagaila. Govinda Vidyadhara- 1533-41 A.D.) established Sri Jagannath mahaprabhunku gangakula the Khurda fort in about 1571-72 A.D. three years tanda jae nela. Katha kudhai agnire puroi after the death of Mukunda Deva in 1568 A.D. jalidela. Tene pathana deha khanda khanda A brief account about the accession of hoi phatila. Eha suni taharapua Ramachandra Deva-I is given in the paramesvaranku gangare meli dela. Se daru Madalapanji6 i.e. bhasi asante amura gotie jail katha bolidhari taha varire pakaila srijagannatha "Jaduvamsa rajee ene udita hoile danei mahaprabhunku nevavele Bisara Mohanty vidyadharanka pua totami gadare thile.

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Ramacandra deva raja hoile vada pratapiraja Subhadra in the temple without waisting a single hoile. Khurudha na adare Jagannathpure moment. Out of many reference the statement kataka kari rahile varunai parvata tale´. given in Maladalapanji9 is cited here. According to the local chronicle µChakada¶7 "a 9 nke rajakujanga gadaru brahma anile. "Tanhi uttaru daksina diga khandaite Khurudha kataka vanayaga kri sumurati ramachandra rautara mahapatranku raja karaile a 11 nka kakada di 18 na sravana kale«.kataka purusottama madhyastha sukla navami dina purusottama vadadeule kholapala suddhasauri vala vikrama simhara ratnasimhasane vije karaile Brahma anila kharadha voli palli gotie thila raja bisara mahantinki poranaik kale.´ Vikramsimhaku magi taha nama It means the king Ramachandra brought Jagannathpura kataka voli subha dele. Se the Brahma, the most sacred portion of the valavikrama simhara mundadati vada Jagannatha image from Kujanga (a place in the avakasa bhadratale potile.´ Mahanadi delta) in his 9th anka and got the images The establishment of the fort of Khurda of Jagannath, Balabhadra and Subhadra by Ramachandra Deva is also depicted in two constructed and consecrated in Khurda kataka inscriptions8 found at Srijanga. The relevant after performance of necessary sacrifices. The portion is thus cited here; images were installed on the Ratnasimhasana of the Jagannatha Temple on the 18th day of (a) Caluki Mukundadeva ante Karkata which was Sravana Sukla Navami in javanabhoga varasa 26 ekavara-patisa hei his 11th anka´ rajaputa manasimgha raja kateka pachhameparanga khuruda thita kateka sudra According to the astronomical calculation th gajapati raja ramachandra drva 34 anka such a combination occurred on Sunday, the 17 th srahi.´ July, 1575 A.D. which was the 18 day of Karkata, the was sravana sukla dasami (b) Caluki mukunda deva ante instead of navami. javanabhoga varasa 26 ekavara-patisa hei rajaput manasimgha raja amala odisa raja This atmosphere created immense Kariva kateka pacchime paranga khuruda, pleasure in the mind of king Ramachandra Deva- thita kateka sudraraja gajapti ramachandra I. As a able statesman he took full advantage of deva 37 anka.´ the situation and revived the worship of lord Jagannath to give pleasure and inspiration to the The above discussions make it clear that Hindus all over India. Further Madalapanji10 after establishing the fort in Khurda, the king informs- Ramachandra Deva-I named the place as Jagannath Pura Kataka after the name of Lord ³Paramesvara ma 4 sa jae nisankhudi Jagannath. Destruction of the shrine and non- manohi karu thile. Bhayare raja sankhudi na existence of the deities tormented the heart of the karaile. Brahmana santa Bhatta king. He first turned his attention towards misramananku svadesi panditamananku Jagannath temple. His first and foremost duty was gheni vichari pacari paramesvaranka gahane to build the Ratna Simhasana and to reinstall upasthita hoila. Se sevakamananku gheni the images of Lord Jagnnath, Balabhadra and sankhudi bhoga manohi karaile. Sakala

36 Orissa Review July - 2010 manohi vadhila uttare khecedi mahaprasada it is also known that the king was entitled as kakhare kari sri Ramachandradeva maharaja Abhinava Indradyumna. This one act play Jaya vijaya dvara kalapahaca upare ubha hoi corroborates the statements given in the temple samasta bhatta misramane patoara karuthile. chronicle Madalapanji. The stage manager11 Samastanku cannile. Ramachandra bhatta, declares thus: govardhanna praharaje, misra gosain tiniloke ³Kamala nivisesa caranakamalasya Kamala- rajanka hataru ucchudi mahaprasada seva mukha Kamalatula-madhvika lubdha kari mundare hata volile. Hari savada kari madhubratasya nilasaila siromaneh samasta sannyasi brahmacari bhatta bhagavatah sripurusottamasya kenapi misramane mahaprasada paile. Samasta karanena anavasara rasaprayuktahrdayasya sannyasi brahmacarimane sriramacandradeva sampratam abhinava-indradyumna gajapatau maharajanku duti indradumana voli sadhi Srirama ramyacaranakamala rolamba rama- deli.´ chandra deva koti janmarjita sukrta- From the above temple chronicle it is clear prabhavati krpavasiatah prakatita darumaya that the Gajapati king Ramachandra Deva-I madhuramutth pundarikaksasya gundica- revived the sancitity of the Mahaprasad. The mahotsavoyam tadanantara samstham leading persons like Bhatta Misra, religious bhaga-vantm alokya janma saphalayami.´ mendicants and disciples gladly accepted the In another place Sutradhara also Mahaprasad from the hands of the king near the expresses- ³Marisa pasyasi paramasya Jaya Vijaya gate of the Jagannath Temple. For punsah prakata daru Kalevarasya surasura this noble and praiseworthy work the religious maulimandana nilamanesh srijagannathasya persons honoured Gajapati Ramachandra rathayatra mahetsavam¶. Deva-I with the title of Second Indradyumna. From the version of the Sutradhara it is Gajapati Ramachandra Deva-I also got known that the spectators were eagerly waiting a scope to expose his literary talent by composing to see the navakalevara of lord Jagannath on an One-Act play named Srikrsna-bhakta- the occasion of car festival. The poet vatsalya - caritam for the entertainment of Ramachandra Deva-I has dramatized the episode devotees assembled on the occasion of the car narrated in chapter 263, -parvan of festival of Lord Jagannath. The Madalapanji the Mahabharata in a befitting manner. But informs that the worship of Lord Jagannath and unfortunately the critical edition has dropped this the re-establishment of the Mahaprasad could portion. This episode is also narrated in the Sarala 12 be possible by Ramachandra Deva-I. But the Mahabharata (Vanaparva-Durvasacarita). drama Srikrsna-bhakta-Vatsalya-Caritam But the donation of the particular vessel by the makes it clear that Ramachandra Deva-I also Sun God to Draupadi is not described in the revived the car festival of Lord Jagannatha. This Sarala Mahabharata. The dramatist might have drama was staged at the time of the car festival of referred the Odia Mahabharata but the main Jagannath as a mark of great rejoicing because source of this One-Act play is Sanskrit this festival could not be performed for some years Mahabharata. The subject matter runs thus: due to non-existence of the deities in the temple ³A particular vessel donated by the Sun- since 1568. From the version of the stage manager god is with Draupadi. This particular vessel

37 Orissa Review July - 2010 provides food of all shorts as long as Draupadi vogue then. Historians tell us that Yayati (922- has not taken her meal. Therefore, the Pandavas 955 A.D.), who built a temple for Jagannath are used to provide food to the innumerable guests introduced the worship of the Trinity with who come to them. To put Pandavas into trouble Sudarshana. It is quite probable that the three Duryodhana sends the sage Durvasa to beg for rathas were introduced at that time. food in an unusal time. Durvasa reached along (ii) The subject matter centres on a vessel with millions of disciples and demands food. In donated by the Sun god to Draupadi which the mean time Draupadi tells Yudhisthira that the provides food to the innumerable guests who come metal vessel is not in a position to provide food to the Pandavas as long as Draupadi has not taken as she has already taken her meal. By this time it her meal. But when Durvasa reached along with is evening. Along with disciples Durvasa goes for millions followers for food, at that moment it was evening prayer. To get rid of the curse of Durvasa beyond the capacity of the vessel to provide food. the devotees (Pandavas) with folded hands But lord Krsna listened the prayer of his devotees address lord Krsna: and took a bit of vegetable left in the vessel which "Samsara sindhu tarani caranam pranamami te.´ satisfied Durvasa along with his disciples. This ³Trilokitilakah krsnah karuna varunalayah´ event co-relates the sacred Mahaprasad of Lord In the meantime Draupadi meditates upon Jagannath revived by Ramachandra Deva-I. Srikrsna who at once arrives there. Srikrsna asks Mahaprasad is the main offering of rice in the Draupadi whether anything is left in the vessel ? Jagannath temple. Only Mahaprasad can be Draupadi replies that a bit of vegetable is left over taken altogether by people, whatever their religion in the vessel. When Srikrsna takes it and or race may be even on the same banana leaf. 14 expressed his great contentment Durvasa along Mahaprasad originated in the remote past when with his disciples cry out in pleasure that they are Lord Jagannath was worshipped in his original satisfied to their hearts content. They no more form of Nilamadhava. That is known as kaivalya desire to take any food. At last Yudhisthira prays: or naivedya. So it is told in Sabdakalpadruma : ³Karnau krtarthau vacanena caksusi, ³padodakam nirmalyam naivedyam ca Sudhabhisikte lalitangasobhaya. visesatah, mahaprasada ityuktva grahyam Manah prasannam smaranena tedhuna visnoh prayatnatah.´ Bhayam villinam rucirena karmana. (Verse (iii) The title of this One-Act play Srikrsna- No.51.) bhakta-vatsalya-caritam justifies that the great From the subject matter it is clear that: love and affection of Srikrsna i.e. Lord Jagannath is solely meant for his devotees. (i) This One-Act play conveys not only the revival of tradition of car festival of lord Jagannath Conclusion in about 1575-76 A.D. but also it depicts the Srikrsna-bhakta-vatsalya-caritam may indescribable devotion of Oriya people towards be a small work based on the epic the Lord Visnu. Historically speaking, the wooden Mahabharata. But from the historical point of image of Jagannath was reinstalled by Adi view it is very important for the scholars to present Sankaracharya possibly by 8th century A.D.13, the historicity of car festival of lord Jagannath which presupposes that worship had been in although other sources are there. This is a great

38 Orissa Review July - 2010 contribution of Orissan Sanskrit literature, (iv). Ibid, Vol-I Smrti Manuscripts, 1958 pp. Lxxvii- because it still conveys the memory of the viii. Hinduism i.e. the car festival of lord Jagannath in (v). Panda, Harihar, History of Orissa,1997, p.167 Orissa after the first terrible muslim onslaught in (vi).Pradhan, A.C., A Study of History of Orissa, 1568 A.D. The version of Sutradhara makes it 1985, pp. 125-26. clear that the revival of the worship of Lord 6. Mohanty, Artaballabha, Madalapanji, p.41 Jagannath in the great temple at Puri by king 7. Mahapatra, K.N., Gajapati Ramachandra Ramachandra Deva-I enhanced his prestige and Deva-I, OHRJ, Vol-VI, No.4, 1958, p.232. popularity among the people of Orissa in 8. Ibid, p.233. particular and Hindus of India in general and he was hailed as a great national hero of this 9. Mohanty, Artaballabha, Madalapanji, Orissa memorable achievement. The One-Act play Sahitya Academi, 2002. p.41. Srikrsna-bhakta-vatsalya-caritam of Gajapati 10. Ibid, pp. 41-42. Ramachandra Deva-I, a powerful Hindu king is 11. Introductory Verses to the Srikrsna-bhakta- not only remembered for its literary value, but also vatsalya-caritam. for its historical information i.e. revival of car 12. Sarala Mahabharata, Vanaparvan, part-2, festival of Lord Jagannath. Durvasa Carita, pp.351-360. Department of Culture. Govt. of Orissa, 1970. References : 13. Vijaya Makaranda, 31, 13, Sri Jagannath. (ed) 1. Skanda Purana, Utkala Khanda. Pramod Ranjan Ray, op.cit.p.5. 2. Mohanty, Artaballabha, Madalapanji (Prachi 14. Khuntia, Somanath, The Mystery of Samiti, 1932), Orissa Sahitya Academy, Mahaprasada, Orissa Review, July, 2002, p.43. Bhubaneswar, 2001, pp.40-41. 3. Ain-i-Akbari, vol-II, p.128. 4. Muntakhabu-t-Tawarish, Vol.II, pp.166-177 5. (i). Mahapatra, K.N., Gajapati Ramachandra Deva-1, The Orissa Historical Research Journal, Vol-VI, No.4, 1958, pp.227-250. (ii). Mahapatra K.N.,¶A Descriptive Catalogue of Dr. Trinath Hota is a lecturer in Sanskrit, Acharya Sanskrit Manuscripts of Orissa, Vol-II, 1960, Harihar Mahavidyalaya, Bhubaneswar, Orissa. He lives pp. Lxxiv-v. at IVR -84, Unit-6, Bhubaneswar-1

39 Orissa Review July - 2010

Purusottama ± Jagannath

Kalyan Kumar Panda

Lord Jagannath, the Lord of the Universe, has The earliest references about Lord taken his abode at Puri. The sacred temple of Jagannath are found in the various Puranas and Lord Jagannath stands on the hillock ³Blue- other literatures of India. There are several copper mountain in the heart of Puri which represents a plate inscriptions which established the idea of lovely picturesque panorama of great Orissan Lord Jagannath as a paramount deity of the entire Architecture. Various Sanskrit works country. The concept of Jagannath is like Padma Purana, Narada not only confined to Hinduism but Purana, Skanda Purana, also extends to both Jainism and Niladrimahodaya, Buddhism. Pandit Nilakantha Bamadeva Samhita etc. Das has suggested that have thrown ample light Jagannath cult is primarily on the sacred abode of a Jaina cult. He is of the Lord Jagannath at opinion that the three Purusottama Kshetra, images of Balabhadra, Puri. The origin and Subhadra and Jagannath antiquity of Lord collectively stand for the Jagannath worship at Puri Jaina-Trinity (Tri-Ratna). is still shrouded in mystery. There are other scholars Many scholars and historians who suggest that Jagannath have also left no stone unturned is of Vedic origin. The to trace the origin and antiquity of and Atharvaveda have Lord Jagannath, but no positive and few references about the divine commonly acceptable evidence have come to light ³Daru´, which has been identified in course of so far to unveil as to how and when this concept time with Jagannath. But these references are not has come into existence in Puri and also became sufficient enough to prove Jagannath as a Vedic one of the prominent deities of Hindu Pantheon. deity. It is also not clear whether Lord Jagannath originally is a Hindu deity or tribal deity. In the different traditions that have Mystery is still wrapped behind the cult of Lord evolved about the deity, the name of Indradyumna Jagannath. is common. Indradyumna was a king of in

40 Orissa Review July - 2010 the Satya Yuga. Orissan literature particularly, dispute between Indradyumna and Galamadhaba Sisukrishna Das¶s ³Deulatola´ accepted him as a was amicably settled and full credit of building great votary of Lord Vishnu. He sent Vidyapati, the temple was given to Indradyumna. the brother of his family priest to Odradesa to locate the exact place where Lord Nilamadhava Very interestingly, this Indradyumna (Vishnu) was worshipped secretly. Coming to legend associating the Sabaras with the Lord Nilamadhava (Jagannath) is also supported by Odradesa Vidyapati took shelter in a Sabara epigraphic and historical evidences. The Sabaras, village very near to the ³Blue Mountain´ who belonged to the proto-Austroloid tribe were (Nilasaila). Vidyapati made friendship with the the worshippers of tree in the Mahendragiri from family of the Sabara chief Visvavasu concealing the ancient times which was replaced by the his identity and motive of coming to that place. ³Sthanumurti´ worship in course of time. Later He married his daughter Lalita and with her help on this ³Sthanumurti´ worship seems to have Vidyapati was able to see Lord Nilamadhava. On mingled with the worship of the God seeing the image of Nilamadhava his eyes glittered. Purusottama-Vishnu. After tracing the route to the shrine he returned to Avanti and informed Indradyumna the Purusotttama-Vishnu is also known as whereabouts of Lord Nilamadhava. King Purusottama-Jagannath. Purusottama-Jagannath Indradyumna with his forces, accompanied by cult is a resultant composite of many divine Narad, set out in his journey to Odradesa. No concepts and gods. Starting from a local deity of sooner the king reached the boundary of an unknown tribe, Jagannath manifested himself Odradesa, than he came to know about the as one of the greatest religious centres of the miraculous disappearance of the shrine. Narada, whole world. He is not meant only for any sect or however, assured that the Lord would appear in tribe, in course of time, He has become universal. the form of ³Daru´ (sacred wood). After a few An analysis of the history of Jagannath indicates days, Lord Nilamadhava made his appearance that Saivism had rendered remarkable in a dream to the king Indradyumna. contribution to the evolution of Jagannath cult. In the early medieval period, during the rule of the As directed by Nilamadhava in the Bhaumakaras, Orissa was a great centre of tantric dream, Indradyumna brought the µDaru¶ from the Saivism. In several tantric works of the medieval sea-shore and ordered for fashioning beautiful period, Jagannath is described as the tantric god images out of the sacred µDaru¶. Accordingly, of Odradesa. Tantrayamala describes the Indradyumna got the images Lord Jagannath, wooden image of Jagannath as the presiding deity Balabhadra and Subhadra and Chakra Sudarshan of Srikshetra in Utkal. In various other tantric made out of the sacred µDaru¶. The story was texts, Vimala, the Pitheswari of Puri is described very interesting that Indradyumna was also as Bhairavi and Jagannath as Bhairava. Rice advised by Narada to invite Brahma to construct offering in the temple is first given to Vimala and a temple as a sign of dignity. There was some then only it becomes Mahaprasad. Jagannath is delay in Brahma¶s coming and mean-while ages also worshipped in the Bhairava Mantra. had passed and Galamadhaba became the king of Orissa and claimed the temple as his own. The seat of Purusottama-Jagannath had Legendary account further continues that the attained celebrity as a tantric centre during the

41 Orissa Review July - 2010 rule of the Somavamsis. In Orissa, we find three connection the Purusottama Mahatmya also gives aspects of Bhairava, i.e, Ekapada Bhairava, Ugra great importance to Siva worship. Originally, the Bhairava and Virabhadra. Historians like Henry so-called ³Blue-Mountain´ (Nilasaila) was Stietencron draws our attention to the similarity nothing more than a Sivalinga, the symbol of of the image of Ekapada Bhairava with the image creativity. of Jagannath, sculptured along with Sivalinga and Mahisamardini (Durga) in one of the panels of In the ancient period the Savaras of the Konark temple. Here Jagannath appears as Orissa were worshipping a at the cardinal deity, surrounded by Siva, Durga and Mahendragiri region, which was most probably other Hindu gods and goddesses. This indicates an imaginary replica of the famous Sivalingam at strong Saivite influence over the cult of Jagannath. Sri Sailam in . The Savaras of The archaeological evidence of the Jagannath Orisssa were very much influenced by the Deity temple corroborate this view. There is an image and began worshipping as Nilamadhava. Later of Siva on a bull, installed on the Bhogamandapa on the Matharas took possession of the Deity. of Jagannath temple. In the same shrine there are Then the early Gangas worshipped the deity as also stone images of Jagannath, Siva and Durga Gokarneswar. In a complex and mysterious together and an eight-armed Nataraja image with manner, in due course this process was transferred snake over its head which may be assigned to the to Puri. This deity was no other than Nilamadhava 12th century A.D. We also know that or Srikrishna, initially identified as a Siva linga. Sankaracharya came to Puri in the 9th century Thus, through a slow and gradual process the A.D. and introduced Saivite form of worship in present Jagannath has emerged from the concept the Jagannath temple. of Siva. During the Ganga period Vaishnavite tradition developed round the cult of Jagannath. In this connection, archaeological Ramanuja emphasized Lord Krishna¶s relation evidences reveal that Puri was a Saiva Kshetra with his sister Ekanamsa and brother - on the basis of the prevalence of the Pancha Samkarshana. Ekanamsa was interpreted as a Mahadevas, i.e, Markandeya, Yameswar, form of Durga and Balarama as a form of Siva. Kapalamochana, Lokanatha and Nilakantheswar In Ramanuja¶s rites, Siva came to in Puri town and the Isaneswar, Pataleswar, be known as Balabhadra. So the Jagannath cult Kshetrapala Siva temples etc. inside the Jagannath brought the synthesis of three main cults of temple campus. These observations lead us to Hinduism, , Saivism and Saktism in conclude that the basic lay out of the Puri town its final phase. Anangabhimadeva III (1225 AD) consists of one temple on a hill near the sea-shore mentions in his Puri inscription about Halin, , with the Siva temples built on the foot of the hill Chakrin and Subhadra, who are no other than and these Siva temples are of considerable Balabhadra, Jagannath and Subhadra. Another antiquity. In fact, Saivism was the dominant Hindu strong evidence of this synthesis is seen in one of religion of Orissa throughout the period, during the sculptures of the Konark temple in which it is which the Hinduisation of the wooden God must seen that Narasimhadev-I is worshipping a Linga have taken place. (Siva), Purusottama (Vishnu) and Durga trinity. Thus, according to some scholars Jagannath Kalyan Kumar Panda is the Head of the Department of Nilamadhava was primarily a Siva Linga. In this History, Banamalipur College, Banamalipur, Khurda-3.

42 Orissa Review July - 2010

Goddess Hingula and Her Association with Jagannath Cult

Rabinarayan Pani

Gopalprasad is a big village, situated at a distance devotees. These offerings are thrown into the of about 35 kms from , the coal hub of raising flames. In the nearby site, thousands of district. The famous festival of presiding kids sit in tandem and a handful of barbers save deity of the erstwhile Talcher Kingdom - Maa their heads. Hingula or the "Goddess of Fire" is observed every year during April-May at Gopalprasad. The Hingula Yatra has a long history. The area is surrounded by coal mines. With a long Goddess Hingula is worshipped both inside and cultural legacy, the festival is unique. Thousands outside the temple by the people, once every year in April. The ex-king of Talcher was the great of devotees, most of them clad in typical ochre patron of this festival. In case there was any robes, congregate here for the 9 day long festival. trouble in his kingdom like disease or war, the Rituals of tribals and Sakti cult are being king was praying the goddess to save his kingdom performed. The pageant of the goddess in three and the people. Special villages have have granted small pillars is taken out by a horde of priests, with lands for funding the festival. Yatra starts and accompanied by a huge congregation of devotees moves on with the Jantala Puja, Putabari Utshava amidst sounding of conch, bells, cymbals, drums, and culminates with Sital Yatra. pipes and chanting of . The goddess is being worshipped in two sites, one in the temple According to legend, once Dakhya and the other on a raised platform with a big , the father-in-law of Lord Shiva was applique atop tied to four wooden poles around. organising a ceremony of sacrifice (Yagnya). He The platform is fenced off. On the platform, a had invited many gods, goddesses, kings of heap of coal is set on fire. The fire stand for the repute, saints and seers to attend the ceremony. goddess. The devotees after having done their However, he did not care to invite his daughter Darsan of Goddess Hingula in her temple, return Parvati () and son-in-law Siva. Knowing about to worship her at the fireplace, where on Sukla celebration of Yagnya, she pleaded with Siva to Chaturdasi of Chaitra month, the goddess gives go to her paternal home. Siva however denied Darsan to devotees in the form of Burning Fire. on the ground that she has not been invited. Coconuts, Ghee, Milk, Cheese, Special Bhog, Despite her husbands' denial, Parvati attended the Clothes, Vermillion, Sandalwood paste, Bangles ceremony. At the ceremony site, she was laughed and Cowrie etc. are being offered by the at, for having married to a nude man, living in

43 Orissa Review July - 2010 graveyard. Parvati being unable to bear humiliation Bidarbha king was also given the of her revered husband, threw herself in the flames divine instructions to shift the Goddess to Puri. of the Jagnya and killed herself. When Siva got King Ramananda was bringing the Goddess on this news, raged in anger he dashed off Prajapati's his shoulder by covering her with a cloth. At palace. He recovered the half burnt body of Gopalprasad, Ramananda felt thirsty, brought Parvati from the fire and was about to kill every Hingula down and went to a nearby pond to take body there and destroy the whole creation. Awe- water. When he returned, he found that the struck, other gods went to the palace of Lord Goddess had vanished. When the king cursed Bishnu to come to their rescue. Bishnu could know himself, Goddess appeared before him and said that the sight of the dead body of Parvati was him to establish a temple for her there and wanted fueling the anger of Siva and ordered his Chakra to cook Mahaprasad for Lord Jagannath from to destroy the body. The weapon cut the body there. The fire used to cook the Mahaprasad in into 51 pieces. Wherever each piece fell down, the kitchen of the Jagannath temple at Puri there Mother Goddess appeared in one name or represents Maa Hingula. the other. Goddess Hingula is one of the 51 forms of the Goddess. Sarala, Bimala, Biraja, Bhairabi, The worship of Maa Hingula represents Tareni, Mangala, Budhi Thakurani, to name but a mixture of tribal worship and Sakta Cult. The a few, found in the Udra country. This is the origin earlier practice of animal sacrifice is no more. of Goddess Hingula at Talcher. Now only vegetable and sweets are offered as Bhog. Hingula represents fire and every year According to another legend, after the appears in the form of flame at different places. construction of Lord Jagannath Temple was The festival ends with Sital Yatra. finished at Puri, Lord Jagannath ordered king Indradyumna to bring Goddess Hingula from Bidarbha to Puri to cook His Mahaprasad. Raja Indradyumna requested the King of Bidarbha to Rabinarayan Pani lives at HIG-26, Kalinga Vihar, bring the Goddess to Puri. Meanwhile, the Bhubaneswar.

44 Orissa Review July - 2010

Some Vital Statistics of Jagannath Temple Complex

Pramod Chandra Pattanayak

Jagannath temple of Puri attracts devotees from which may act as a drop of water to quench the every nook and corner of the country and abroad. thirsty readers¶ curiosity. This is one of the 4 ³Dhamas´, the others being Rameswaram in the South, Dwaraka in the West The entire complex has covered an area and Badrinath in the North. It is believed in Hindu of 10 acres and has been surrounded by two solid stone walls leaving a space in between them. The Philosophy that one has to step in to these 4 outermost is called µMeghanad Pacheri¶ which has Dhamas during a life time in order to get Mokshya a length of 650ft from east to west and breadth (Salvation) from the cycle of birth and rebirth. of 644ft from north to south direction. The height Besides this philosophical thought the Trinity are of Meghanad Pacheri is 20ft and thickness of 6ft. special attraction for devotees and the temple with The inner wall is known as µKuruma Pacheri¶. its medieval art and architecture adds additional The length of this Kuruma Pacheri is 400 ft from attraction for visitors. As such Puri is a hub of the East to West and 278 ft from North to South country throughout the year, besides the special direction. The height of Kuruma Pacheri is almost functions and festivals like Car Festival, Snana equal to the height of Meghanad Pacheri but the Purnima and etc, which are thickness of the Pacheri is less than the thickness witnessed by millions. The temple of Lord of Meghanad Pacheri i.e only 5ft. There are 4 Jagannath is not one but a group of temples, big gates on Meghanad Pacheri from 4 directions for and small with many other important structures the entry into the complex. But the main gate for annexed to it. It is but natural that inquisitive entry into the complex is from the eastern side visitors and devotees coming to the complex which is known as the µSinghadwar¶, so termed become interested to know different aspects such as there are 2 stone statues of lions (Singha), as historical facts, legendary fictions, vital statistics placed on both sides of the gate. These two lions so on and so forth relating to the temple deities, represent Jaya and Vijaya, the known legendary and other structures inside the temple complex. I figure. The western gate is known as µByaghra present herewith some of them for those inquisitive Dwara¶ due to the placement of 2 statues of Tigers devotees and visitors who often do not get chance (Byaghra), Northen gate is known as µHastidwara¶ to have them, may be due to the problem of due to placement of 2 statues of elephants (Hasti) language for communication or otherwise. The and Southern gate is known as µAswa Dwara¶ subject being vast, I only present a pinch of it due to the placement of 2 statues of Horses

45 Orissa Review July - 2010

(Aswa). These 4 gates signify Dharma, Artha, the Gumuti so that the devotees deprived of and Mokhya as pronounced by great saints entering into the complex may see him from the in the past. proximity. Accordingly the statue was installed and was named as Patitapaban meaning the While entering in to the main gate i.e. ³redeemer of the fallen´ ones. Singadwara one would come across a pillar known as µArunastambha¶ in front of the gate. Crossing the Gumuti one has to climb up The height of the stone pillar is 33 ft and the quality 22 steps before reaching the main temple. These of the stone is black granite. This pillar is unique are known as ³Baisipahacha´. The length of each in the sense that, it has 16 sides. It is said that step is 70ft with a width of 6 feet and height of 8 during Marahatta regime in the state, the then, inches each. These 22 steps are considered as Gajapati Dibyasingha Dev brought this pillar from very sacred in and they Konark and installed it in front of the main gate . represent the total number of feet of ten Avatars Arunastambha has been installed on a strong of the past millenniums. Some others opine that foundation to withstand the adverse climatic before going near ³Ratnabedi´ for a Darshan of hazards like storms and tempests. The basement Lord Jagannath one has to cross Astabaikuntha of the pillar depicts an architectural fits of the viz Sri Baikuntha, Swetadwipa Baikuntha, artisans of the yester years on 4 sides and it has Seshasai Baikuntha, Parabyoma Baikuntha, been cordoned around by grill fence for the Garvodaksal Baikuntha and Kailash Baikuntha. protection. After the above 8 steps, there are 14 Bhuvanas. Out of these Bhuvanas 7 are connected with Earth Going to the temple complex after passing and 7 with µPatal¶. The former are µBhu¶, the Singhadwar one enters into the first part of µBhurba¶, µswah¶, µMahah¶, µJana¶, µTapah¶, and the complex, known as Gumuti. It is a miniature µSatya¶ whereas the later are µAtal¶, µSutala¶, temple itself placed almost midpoint of eastern µBitala¶, Talatala, µMahitala¶, µRasatala¶ and Patal. Meghanad Pacheri. The Gumuti has a number of deities inside, out of which Patitapaban is Yet another hypothesis coexists which significant and needs a special mention as there is describes that one has to leave behind, control a legend behind it. This stone statue of Patitapaban and sacrifice 22 µPrakruti¶ before getting a scared was constructed during 1727-1736 AD, in the Darshan of Lord Jagannath. These are ten senses reigning period of Ramachandra Dev-II. (5 µKamendriya¶ and 5 µGyanendriya¶) 5 Ramachandra Dev II made his palace inside Panchamana namely Mana, Aman, Biman, in Cuttack. Circumstantially he Kuman and Sumana. 7 i.e. Kama(lust), married a Muslim girl named Rizia, daughter of Krodha(anger), Moha(emotion), Lova(greed), Nabab Munna Khan of Murshidabad. Thus he Ahankar(selfpride), Irsha (jealousy) and was self banished from the religion and lost the Ghruna(hatred). Thus the 22 steps carry much right for entry in to the temple. But he was a sincere significance in Hindu philosophy. and dedicated devotee of Sri Jagannath and as such he lost his peace of mind without Darshan The most interesting part of this episode of his God. Once Jagannath appeared in the is that presently, there are only 17steps instead of dream of the king and asked him to establish a 22. This was verified by counting and recounting replica of the main deity and place him suitably in at the spot. This was discussed with many

46 Orissa Review July - 2010 personalities connected with the temple service. the order of his master. Hanuman is again a symbol But no concrete and conclusive answer could be of super Divine having the power of perception available on the discrepancy. But one logistic of everything. So he casually treated Chakra and answer could be derived out of this querry that it sent him back by telling ³I am coming, you go´. is a long period between the initial construction This was the second jolt for Chakra, as Hanuman and the present state of the temple, during which treated him as an ordinary messenger, instead of the temple complex has undergone a number of an ambassador of the great Lord and did not carry destructions and innovations through which 5 the order of his master at once. Indulgence in self steps have been buried underneath. pride often eclipses the wisdom and prudence and that happened in case of Chakra. Thus he forgot The height of the main temple is 214 ft that Hanuman possessed the power of flying in and 8 inches. On the top of the temple a metal lightning speed. Chakra got the third jolt when (admixtures of 8 metals ) wheel with a staff of coming back to the temple found Hanuman 15ft has been fixed. This wheel has 8 spokes and coming out of the temple after meeting with his is known as µNilachakra¶. It is said that the original master. Now the Chakra came to senses and wheel and the staff has been replaced twice in prostrated before his master admitting his folly. the meanwhile. First change was taken up by the The Lord not only excused but blessed him and king Ramachandra Dev of . Later awarded with highest position in the temple on it was replaced by Damodar Champatiray, son complex. The master wanted that his devotees of Parikha Badajena Mohapatra and this has a should first get a glimpse of his faithful weapon reference in Madalapanji. The name Nilachakra from a distance and then only blessed one would is a mysterical term as it never looks blue (Nila). be able to get His darshan. In fact the wheel with This wheel symbolizes the Chakra of Lord it¶s flag is visible from a distance of about 10 kms Srikrishna and there is an interesting story on this from the temple. I have personally heard from score which may delight the reader. people that this wheel is visible from a top hillock Once the Chakra of the Lord indulged in of Barunei situated near Khurda town, of course self pride that he has played the decisive roles in in clear weather. This means the distance is about Mahabharat War and other events by beheading 20 kms from the temple as the crow flies. great heroes, while his master only passed the Lord Jagannath is the greatest legendary orders with his usual smiling lips. Lord Jagannath, God and therefore enumerable legends are there being incarnation of Visnu (Srikrishna) the on deities, temples and other sacred structures of Almighty had that extraordinary ability to perceive the complex. As already stated only a few digital others¶ feelings. The Lord can tolerate any information with some legends are presented here mischief but not the self pride. On perception of taking in to account the scope of this article. the feelings of his loving weapon, Lord wanted a reform in him then and there. So He asked Chakra to go to Hanuman and tell him to come at once. Chakra was shocked as he was engaged in such a petty job which he thought to be below his dignity. But being an obedient attendant, in a Pramod Chandra Pattanayak lives at Plot No.678, twinkle of eye flew to Hanuman and passed on Laxmisagar, Bhubaneswar - 751006

47 Orissa Review July - 2010

Devotion of Devotee Bhaktakavi

Pitambar Pradhani

Poet Dinakrushna Das was an ardent devotee of Poet Dinakrushna, an ardent devotee of Lord Jagannath. He was also a devotee poet. Lord Jagannath wrote poetical composition of From his childhood, he was interested in poems. Lord Jagannath. He did not have any interest to His poems were mixed with devotional acumen. any other personality. He humbly told the king to His fine enchanting voice also charmed the excuse him. He can not make any poetical audience. For this good quality, he became composition in the name of any other extremely popular among all the people. His personality except Supreme King Lord fame knew no bounds as he was invited to Jagannath. different places for singing devotional The King was very angry and songs. threatened him that if he disobeys his The then Lord of Elephants order, he will be imprisoned and king of Orissa (Odisha), King throughout his life in the jail room. He Dibyasingha Dev received this indicated why he prefers saddest good news. He summoned Sri time of jail life living aside this Das by sending a messenger. Sri happiness as a principal poet Das gathered all his writings and of the royal court. compositions. After staying for The poet was not some days in the palace, he was anxious a little by such hard invited to the king¶s courtyard. order of the king. He In the king¶s courtyard, the poet repeatedly told the king that recited all his composition and poetry. The he will not make any poetical composition in any audience present was enchanted by the sweet other name even if the king takes his life or give a tone of the poet as well as the deep sense of the capital punishment. poems. The king sent the poet to the prison. Sri One day the king told the poet Sri Das Das deeply prayed Lord Jagannath that without that he can write good compositions, why can¶t his mercy, he will be hanged definitely. He he do some poetical composition elaborating wondered how he will get such painful punishment king's fame. The king had an offer in plenty of when he has surrendered before such powerful wealth in exchange. God Lord Jagannath.

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Lord Jagannath astonishingly appeared in Sri Das wrote µSNANAJATRA the prison without tolerating the sorrow of his CHAUTISHA¶ in the poetry form alphabetically devotee and told his devotee to become fearless. starting from ³KA´ to ³KSHA´ in Oriya language Then Lord Jagannath disappeared from the which is very popular among the Oriya villagers prison. The king was ordered in the dream to and even today amongst all the lovers of Oriya release the devotee with honour without punishing literature and Oriya language, Jagannath culture him a bit. and Rathayatra festival. As per the order of Lord Jagannath, the king released the poet and took responsibility of the maintenance of the poet throughout the life. Thus, the devotion of the devotee of Lord Jagannath released him from the deep prison and saved him from the life imprisonment. Pitambar Pradhani lives at Bimanbadu Sahi, Puri

Prayer to Lord Jagannath

Miss Padmalaya Pradhani

I respect you in folded hands You are acquainted in Lord Jagannath Fourteen big universe You are master of the whole world. All those are your I respect you in folded hands Composition and creation. Lord Basudev You are God Brahma, You are friend of all the devotees. Vishnu and Maheswar I respect you in folded hands There is no other Lord Hrushikesh Go or Motion in You are faith of all the devotees. Any other direction. I respect you in folded hands This creation is your play field. Lord Biswarupi It is embodiment of your limitless Mirage. You pervade in the heart of all human beings. You generate order and destroy All universe You also sack all in your belly.

Crores and crores of universes Miss Padmalaya Pradhani lives at LB-138, Badagad Brit exists in your belly simultaneously. Colony., Bhubaneswar-751018.

49 Orissa Review July - 2010

The Jagannath Temple of Manipur

Santosh Kumar Mohanty

Not only in Odisha; but µJagannath¶ culture has spread out all over India and world also. We know it very well that now a days some countries are celebrating the Car Festival of Lord Jagannath. Before some days I went to Manipur for some work. Manipur is one of the smallest states in our country haveing a population of 23,88,634 as per 2001 Census (provisional record). I spent some days in hilly and natural areas of Manipur when I saw µBahuda Ratha Jatra¶ of Lord Jagannath in the capital city Imphal. Lord Jagannath, Lord Balabhadra and Devi Shubhadra are being worshipped in Govindji Temple. That temple is divided by two parts. One The idols of the deities are made of mango part is for Lord Jagannath; and another side is for wood. According to a worshipper all idols were Lord Govindji (Radha Krishna). made of mango wood by the suggestion of Puri The height of this temple is near about 66 Pandas. feet. Govindji temple's architectural style is One small Jagannath Murti is installed in different from other temples. That temple looks place of Sudarshan under the three idols of Lord like a µGambuja¶ which neither South Indian nor Jagannath, Lord Balabhadra and Devi Subhadra. North Indian style. In Puri Jagannath temple µSudarshan, is there. But The worship of Lord Jagannath was in place of Sudarshan, idol of Jagannath is being started in 1832 during the reign of king Ganibhir worshipped since long time in Manipur. A Singh. In the British period Lord Govindji and mythological animal µkanglasha¶ is placed in Lord Jagannath were worshipped in one temple kneeled down position under the Ratna at Kanglasha, the old capital of Manipur. This new Singhashan. That animal is with a body of half temple was built by king Churachand in the year lion and half Dragon which is the state emblem of 1908. Manipur.

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Interestingly the three idols have hands with palms. In my knowledge, Garoi at Naugan in the District of Jagatsinghpur is having such idols of Trinity having hands with palms and fingers. I visited some states all over India; but I have never seen palms in the hands of Jagannath idol. This is the uniqueness of Jagannath idols of Manipur. During the (Kangchingba) festival, the Pahandi of Lord Jagannath is very attractive. Thousands of devotees attired with white dress dance in musical tuning. That scene looks very attractive and feels with spirituality in heart and mind, which is beyond description.

having discussion on Jagannath Culture in Manipur. That time I came to know about the legend of Jagannath and what is the difference between Puri culture and Manipur culture ? When did Jagannath culture started in Manipur ? I asked some basic questions; but I could not get the satisfactory answers. Then I saw one book on Jagannath culture, titled - µSri Sri Jagannath ¶, written by Nabakumar Singh in Manipuri language in Bengali Scripts and two small books available in trustee board office about Jagannath culture. That time I thought; if I will come another time, I will deeply analysis about Jagannath culture in Manipur. When I knew that one Jagannath temple is there (Manipur), before commencement of Rathayatra I went to the temple campus and met Santosh Kumar Mohanty lives at Dua, Durga Nivas, some Pujaks and trustee board members for Borikina, district Jagatsinghpur.

51 Orissa Review July - 2010

A Comparative Study ± Lord Jagannath Temple and T.T. Devasthanam

Sarat Chandra Mahapatra

The idol worship is an integral part of Hindu (9th Century AD.), the Cholas (10th Century Religion. The scholars have traced worship of AD.), the Pandyas and the kings of idols in Temples, even in 4th or 5th century B.C.1 Vijayanagaram (14th to 16th Century AD.). confers the status of a The region was personnel - on Gods worshipped in temples, conquered by the Sultans of Golkonda, by about capable of holding and enjoying property. They the middle of the 17th Century and remained under are perpetual minors. Only in an ideal sense, the Muslim Rule for about a century and a half. This property can belong to them. But, the possession was a period of confusion, chaos and disorder and the management of the same lies with a person and there was practically no Government worth or body of persons, variously known as Sebayats, the name in this region. The Hindu Empire of Marfatdars, Managers or Trustees. Vijayanagaram had vanished and various In the temple, the divine is always interested parties like Qutub , the Mughals, potential, but only on occasions it is manifested. the Nizams, the Marhattas, the Nawabs of Arcot, Rituals and ceremonies are essential to promote Hyder Ali, the English and the French, entered such manifestation of the divine. Infact, the the arena and added to the confusion and misery priesthood of a temple is resident in order to of this area.3 maintain the continuous presence of the Lord.2 The present Temple of Lord Jagannath Thus, the administration of a Temple at Puri was constructed in the first quarter of the consists of two categories of personnel, i.e. 12th century A.D., during the reign of the King managerial and priestly order. Choda Ganga Deb (1078-1147 AD.), the most Vishnu, the Supreme Lord of the prominent ruler of the Ganga dynasty.4 Choda Universe, is the presiding Deity, both in Tirupati Ganga Deb, was the son of Rajasundari, daughter Temple and Jagannath Temple. These two Vishnu of Kulotunga Chola, the Raja of Kanchi. Kshetras are sacred and celebrated historical His great grand son Anangabhima Deb temple towns, known all over the world, where III (1211-1238 A.D.), completed the Temple, only Hindus are allowed. prescribed elaborate rituals and constituted Lord Tirupati Venkateswar Temple was µChattisa Nijog¶, i.e. 36 categories of ritual patronised by the south Indian Kings like, Pallavas functionaries.5 He dedicated his entire empire and

52 Orissa Review July - 2010 declared it as ³Purushottam Samrajya¶ and 1801 A.D.7 In the year 1803, the Collector of designated him as µRauta¶ or a servant of Lord Chittor, within which district, Tirupati is situated Purusottam.6 had sent a report to the Board of Revenue, Forte Such µServant¶ or deputy theology of St. George, giving a full account of the institution, Orissan Kings crystalised in ritual system of Sri together with schedules, showing the Pujas, Jagannath Temple, wherein annual Car Festival, expenses, extent of lands etc., known as Statton¶s the Gajapati King sweeps the Chariots before Report, on the Tirupati Pagoda. These reports, multitude of devotees, called µChhera Panhara¶ though small in volume are in the same lines as which exhibits the height of religious humility and the earliest report submitted to the British casts a holo of reverence around the µPersonnel¶ Government on Sri Jagannath Temple, Puri by of the Raja, and confers a dualistic role on him as Mr. Grome and Mr. Garrett. British rulers the Supreme Administrator of the Temple and first controlled the management of the institution till a among the Temple functionaries as the µAdya set of rules for the management of the temple and Sevak¶. The ritual relationship of Lord Jagannath the servants attached thereto, were framed in with the Gajapati Kings of Orissa is so inextricably 1821 A.D. known as µBruce¶s Code. blended, even legislation could not disturb it. On In case of Sri Jagannath Temple for the the other hand, He continues to be the hereditary first few years the East India Company followed Chairman of Sri Jagannath Temple Managing the same system as the Marhattas, who had Committee. annually made up the difference between the The last Hindu ruler of Orissa, Mukund receipts and the expenditures of the Temple. The Deb was killed in the battle of Gohiratikiri, near result was that, there was a deficit every year, by Kalapahada, the General of Suleman which the company had to make good. In 1806 Karani in 1568 AD. The Temple was under Afgan A.D. the Government decided to get rid of the rule from 1568 to 1590 AD., when Raja minute supervision of the Temple, which this Mansingh, the Army General of Akbar defeated system involved and by Regulation IV of 1806, Afgan and included Orissa in Mughal empire. The the superintendence of the Temple was vested in Muslim rule continued till 1751 A.D., when an assembly of three Pandits, nominated by the Marhattas took over administration of Sri Collector of Pilgrim Taxes and appointed by the Jagannath Temple. During this period the temple Government. By Regulation IV of 1809, the was invaded many a times by Muslim Subedars assembly of Pandits was abolished and the and deities were removed to different hideouts management was made over to the Raja of for safety. Thus, the period from 1568-1751 A.D. Khurda, who was appointed hereditary was a period of anarchy, which is comparable superintendent. He was not granted, however, with the contemporary period of Tirupati Temple supreme authority, but in order to prevent any under Muslims. abuse of power on his part, three of the principal servants of the Temple were appointed to assist After the Mysore wars, the company him. They were not to be removed from their tried to restore order in the Carnatic region. The office, except with the sanction of the Government successors of Mohammed Ali opposed it. But the and were required to report to Government any company forced the Nawab to retire on a pension cases, in which the Raja issued orders inconsistent and took over the administration of the Temple in with recorded rules and institutions of the Temple.

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The Raja received a fixed allowance on the then, the litigation and agitation by the people understanding, that the sum allotted shall be spent against management of the Mahanta continued. wholly for the maintenance of the temple.8 The scheme proceeding had also gone to the Privy From 1803, when the British Government Council on appeal. In the year 1927, the Madras began to manage the Temple, a Parichha was kept Hindu Religious Endowments Act was passed and in charge of the management and in 1805 the the scheme settled by the district court and as Collector was authorised by the Board to receive amended by the Appellate Courts was deemed applications from the Parichha in connection with as a scheme framed under the said Act. Even after the administration of the Temple. Mr. C. Grome, that there were persistent complaints against the Collector of Jagannath (known as such in revenue Mahant. The scheme framed and as amended by records), prepared the first report in 1805, which the Privy Council was found to be defective and virtually served as the basis for the subsequent the Madras Act referred to above was not found policy formulations. adequate to carry out necessary requirements. Therefore a special Act called the Tirumala Tirupati Due to change of policy of the British Devasthanam Act was passed (Madras Act XIX Government not to interfere into the management of 1933). According to the said Act the Temple of the Hindu Temples, by an Act (Act-X, 1840), of Venkateswar and its connected endowments in 1840, the Company abolished the Pilgrim Tax and Temples vested in a committee of 7 members and vested the then Raja of Puri, with full authority and a Commissioner appointed by the Provincial in regard to the management of the Temple and Government, it further provided that the its properties. This act forbade the Temple Government while appointing members of the authorities to impose restriction of any kind upon committee should take the Mahant of the the pilgrims for admission into the Temple and Hatiramji , if willing to serve, to be taken performing ceremonies free and the right of free as a member. Section 13 of the said Act stipulated admission and free worship became a recognised that the Mahant, if a member of the committee privilege of the General Body of the Pilgrims. was to be the President for a period of 3 years. In case of Tirupati Temple, in pursuance An advisory council was constituted with the of the change of the policy of the British hereditary Sebaks and hereditary Archakas and Government, not to interface with religious other Sebaks for advising the committee in institutions of the natives, the management of the religious affairs and another committee consisting Tirupati Devasthanam was transferred in the year of the representative of the tenants of the Temple 1843 by a Sanand to the then head of the Hatiramji lands for-advising the committee for management Matha, Tirupati, who was styled as - Vichara of estates. Karta and began to manage the Temple and its The Temple was managed in accordance connected institutions and after him, the with the said Act, till 1951 and superseded by successive Mahantas did the same. During this the Madras Hindu Religious and Charitable period of management by the , suits in the Endowment Act of 1951. With the constitution civil courts were filed at various periods safeguard of a separate province of Andhra Pradesh, the the funds and property of the institutions and the said Act was redesignated as µThe Andhra District Court had settled a scheme of management Pradesh (Andhra Area) Hindu Religious and which was amended by the High Court, but even Charitable Endowment Act 1951¶, which was

54 Orissa Review July - 2010 repealed by the Andhra Pradesh Charitable and no provision to initiate surcharge proceedings Hindu Religious Institutions & Endowment Act, against the Executive Officer or the Officers 1966 (No. 17 of 1966). The said Act came into concerned on Audit Reports. An anomaly existed effect from 26th January 1967 to achieve the in Section 31 of the Act, which provides for the objective of an integrated enactment applicable Executive Officer to complain about any to the whole of the state of Andhra Pradesh in encroachment and also make an enquiry and pass respect of all the Hindu Public religious institution orders on his complaint against which, there is no and public charitable institutions and endowments provision for appeal. The greatest anomaly was in the state. contained in Section 15, which empowers the Commissioner of Endowment, who is a member The Temple of Lord Venkateswar Tirupati of the Board, to tender proposal for supersession had the statutory control of the above Act till of the Board. 1979, when it was considered expedient to formulate a special Act in view of importance, To streamline the administration of wealth, and to cover some decisions criticised in Tirupati Temple and to tide over the statutory public regarding Tirumala Tirupati Devasthana difficulties, the state Government appointed a 3 management¶s compromise with hereditary member Commission, with retired Chief Justice Archakas (Mirasi) to pay several lakhs of Rupees of Andhra High Court, as its Chairman. The towards µHomasesa¶ (Residuals of Sacrificial Commission submitted its report on 28th Fire) with retrospective effect from 1974. This February, 1986. decision of the management provoked bitter The Commission recommended two vital public criticism. Thus, a special Act (Act 20 of things among other recommendations. First is the 1970) was enacted, which provided for enactment of a law, that enables every Hindu constitution of a Trust Board of not more than 13 irrespective of caste, including Scheduled Castes members, with Executive Officer and and Tribes, to become eligible for the selection to Commissioner of Endowment as Ex-Officio the office of priesthood, provided he is qualified members. In previous Act, they were not in respective Agamas, Puja Vidhana according members. The management board assumed full to and strictly adhers to the code of power of decision to enter into compromise with conduct prescribed therefor. The selection shall any body, including Mirasi Archakas and be strictly on the grounds of merit, ability, Mirasidars (the owner of hereditary functionaries character and qualification. of the Temple). The second important recommendation, This Act continued to be in force till 1987, is to formulate a common Act for all the religious when it was found defective in many ways. Most and charitable institutions of State, including of the powers are, in real terms of operation, Tirupati Tirumala Devasthanam, by repealing this concentrated in and around the Executive Officer. special Act of 20 of 1979 and reviving the Act 17 By being a member of the board of management of 1966, with incorporation of a separate he acted both as prosecutor and judge in the same provision of Tirupati Tirumala Devasthanam. The matter as the Board is to review the actions of Commission felt the necessity of an intermediary the Executive Officer. There was no provision in authority between the Government and the the Act for alteration of religion of ¶Dirtam¶, which Tirupati Tirumala Devasthanam Management is very important for administration. There was Board.

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Pursuant to above recommendations, the Temple establishment shall continue to hold such State Government of Andhra Pradesh, repealed office or post on payment of only emoluments this Special Act of 1979 and incorporated special and shall comply with the conditions of service provision (chapter XIV) in the general Act of contained in Section 35 of the said Act. Andhra Pradesh Charitable and Hindu Religious The validity of the aforesaid provision of Institutions and Endowment Act, 1987 and came abolition of hereditary rights was questioned by into force on 23rd May 1987. This Act envisaged the hereditary functionaries of the Tirupati Tirumala a Board of Trustees, constituted by the Devasthanam in a writ petition (No. 6403/87, in Government for the Tirupati Tirumala the Andhra Pradesh High Court) and direction Devasthanam, consisting not more than 13 was sought for maintenance of the status-quo members, including the Chairman to be appointed which was allowed. The matters instituted in by the Government. There shall be a person Andhra Pradesh High Court was transferred to belonging to the Scheduled Caste and one woman the Supreme Court by the latter's decision, dated member in the Board. The Executive Officer shall :- 22.05.87. be the Ex-Officio Member Secretary and the Commissioner of Endowment, shall be a member The Hon¶ble Supreme Court, in a case Ex-Officio. The Board shall exercise the General of A.S.Narayana Deekshitulu, Petitioner Vs. Superintendence and control over the Tirupati State of Andhra Pradesh and Others, Respondent, Tirumala Devasthanam and empower to fix the challenges the constitutionality of Andhra Pradesh µDittam¶ in the temples. The term of the Board is Act as violative of Act 25 of the Constitution, for a period of 3 years. relating to the Religious Freedom (AIR 1996). The most revolutionary and controversial The Hon¶ble Court has observed in the provision in the Act, is the abolition of hereditary Para 120 of the Judgment, that the hereditary rights of hereditary Archakas and other rights as such is not integral part of the religious functionaries of all religious institutions and practice, but a source to secure the services of a endowments. It is said to be in tune with the priest independent of it. Though performance of instructions of Government of India, the Ministry the ritual ceremonies is an integral part of the of Law and Justice, dated:- 6th October, 1972, religion, the person who performs it or associates to all the State Governments to make suitable himself with performance of ritual ceremonies, is amendments to their existing laws or make new not, therefore, when the hereditary right to laws for abolishing hereditary priesthood and perform services in the Temple is terminable by make all Hindus, including Dalits, eligible to be an owner for bad conduct, its abolition by selected or appointed for the office of priesthood sovereign legislature is equally valid and legal. The in Temples, which would be a great step for social apex court upheld the legislative competence to take away the hereditary right as such. reform. The Act further declare, any usage or practice relating to the succession to any Officer, The administration of Sri Jagannath service or post in Temple Establishment to be null Temple, came to a crisis in 1877, when the Raja and void. It also extinguished all rights and had, by the neglect of his duty as Superintendent, emoluments of any nature in cash or kind or both been the indirect cause of serious loss of life on accruing to any Officer, or service on a hereditary the occasion of a Festival µGovinda Dwadashi¶. basis. All the hereditary functionaries of the This again succeeded by the trial and deportation

56 Orissa Review July - 2010 of the Raja for murder on 8th April, 1878. The honorary committee, with the Raja as a titular head. sentence brought about a very anomalous state A draft bill was submitted to Government of India of things, as under Act X of 1840, the in 1881, which was not approved by the superintendence of the temple remained with the Government, due to peculiar relationship of the Raja, even after his deportation. Raja with Lord Jagannath. Government was It was contemplated to repeal the Act X reluctant to be dragged into direct opposition to of 1840 and to amend Section 539 of the Civil Hindu feelings in a matter, in which any real Procedure Code to bring any trust created for improvement might prove to be impossible. religious purposes within the preview of that The Raja was persuaded to appoint a Section. The intention of the Government was to Manager (A Deputy Magistrate on deputation), declare the Office of the Superintendent of the to manage the Temple and endowed estates. Temple vacant and to appoint new trustees to The successors of the Raja Mukunda function according to a scheme of management. A civil suit was filed in the Court of the District Deb, proved equally ineffective and public Judge, Cuttack in 1868, which was hotly agitation mounted. contested and ended in a compromise, the In view of grave and serious irregularities superintendence of the Temple was vested in the in management of the affairs of the temple and its grand mother Surjyamani Pata Mahadei and properties and to provide better administration in guardian of the minor Raja, Mukunda Deb. Such supersession of previous laws, regulations and compromise further provided for appointment of arrangements and having regard to the ancient a competent manager till the minor Raja comes customs and rituals of the temple, the Puri Sri of age. Jagannath Temple (Administration) Act 1952, was Raja Mukunda Deb, assumed the power enacted. According to the provisions of the said of Superintendent from 1897-1926. On 28th Act, a Special Officer was appointed, who October, 1901, an accident occured inside the prepared the Record of Rights, containing Temple, in which two persons were trampled to traditional Nitis and Rituals, with the traditional death and several other seriously injured. It was privileges of hereditary Temple Functionaries. On urged upon the Government of Bengal to introduce the basis of the report of the Special Officer, a reforms by way of a Legislation or a Civil Suit, comprehensive legislation called Sri Jagannath since it is not possible to bring the Raja under the Temple Act 1954 was enacted. provisions, if the Penal Code or to enforce his According to the Section-6, of the said personal responsibility in any other way, when a Act, a committee consisting of 12 members was bad accident happens within the temple precincts formed. The Raja of Puri, is the hereditary involving loss of life of people. The civil litigation Chairman of the said committee, the Collector as as such being slow, costly and with uncertain the Ex-Officio member and Vice-Chairman, the results, and in face of sad experience of the past Administrator, appointed, under Section-19 is and the above legal status of the Raja, it was Ex-Officio Member Secretary, the Commissioner considered not acceptable to the authority. of Endowments appointed under the Orissa Several attempts were made to bring a Hindu Religious Endowment Act 1 of 1951 is comprehensive legislation for formation of the Ex-Officio member.

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One person to be nominated by the State problems, except their own Nijoga and hence, Government from among the persons entitled to their views are one-sided. Some are of opinion sit on the Muktimandapa. Four persons to be (by Dr. H.K. Mahatab, Ex-Chief Minister of nominated by the State Government from among Orissa) that the non-official members should be the Sevaks of the Temple. One person independent minded people, not affiliated to any representing the Mathas and other institutions political party. He suggested a small committee connected with the Seva Puja and Nitis of the consisting of the Governor, Chief Justice and Chief Temple, to be nominated by the State Government Secretary of the state for selection of members and two persons to be nominated by the State of the Managing Committee. The Commission Government from among persons, who do not was of the opinion that the Collector is the only belong to any of the categories above as members. person, who can efficiently control the No person, who does not profess the Hindu administration, but this being not done the Religion shall be eligible for membership. administration is left to work without exercise of The committee can co-opt members not any control over him. The Government should not exceeding four, from among the persons not be influenced by any consideration other than the 9 indicated above. suitability as the members. If at any time, the Raja of Puri happens In the same year, a High Power to be a minor, in the opinion of the State Committee, under the Chairmanship of the Government, suffers from any of the disabilities Governor of Orissa was set up to suggest covered by Section-10, thereof, the duties of the measures for improvement of administration of Chairman shall, during such minority or so long the Temple. It has also tendered the identical as such disability lasts, be exercised by a person opinion of politicalisation of Temple Management professing the Hindu Religion, when the State and too much State interference. Government, may by order, specially appoint in The most vital recommendation of both that behalf. the commission and the committee was rethinking Sri Jagannath Temple, Puri is one of the on hereditary rights of Sevaks in lieu of four important Dhams of the country, the other compensation and their rationalisation of the basis three being Badrinath, Dwarka and Rameswaram. of basic minimum need of Sevaks for rituals of Entire Hindu community of the country, is the Temple. But, such necessary recommen- interested for its proper maintenance. Government dations have never been implemented due to lack of Orissa had set up a commission of enquiry, of political will. with Justice B.K. Patra - a retired Justice of Orissa Out of the four Dhams in India, Jagannath High Court in the year 1977. After probing into Dham is foremost and known for lord Vishnu¶s details of administration of Puri-Temple, he µbhojan kshetra¶. The King is the lowest servitor tendered very valuable recommendations. as a sweeper of the Chariots of the Lords, Eminent witnesses before him (like Late nowhere found in India. Sri Jagannath, Dr. Radhanath Rath and Dr. H.K. Mahatab) have Balabhadra, Subhadra and Sudarshan are four opined that the members from Sevak community fold God heads, worshipped on one pedestral, do not take an objective view of several called µRatnavedi¶. Their wooden idols, renewed

58 Orissa Review July - 2010 periodically between 8-19 years, according to Administration of a temple is an integral Lunar Calculation, when an extra month of Asadha part of the cult. Under independent Hindu Kings, comes. The Car festival of Lord Jagannath is now the administration was central and authoritarian. popular all over the world, where the great Lord With the abolition of kingship, the traditional comes down to the street to meet the commoners, system was disturbed. who can touch, embrace and offer their devotion. Under the Foreign Rulers and in a His µMahaprasad¶ is µAnnabrahma¶, which is democratic system, the administration assumed taken together by Brahmin even with a scavenger. new dimensions. In case of Jagannath Temple, The Deity and His Mahaprasad transcends all the traditional system still continues, which got barriers of caste, creed, colour and religion. Such degenerated with the passage of time. It needs elements of universal humanism are unknown and reforms, which presupposes a strong political will. unparallel in any shrine of the world. His abode is The hereditary Pandas and Archakas, pilgrim variously known as Srikshetra, Nilachal, guides or Jatri Pandas, have developed vested Purusottam Kshetra, Sankha Kshetra etc. interest with consequential dissatisfaction and The cult of Jagannath constitutes an exploitation of pilgrims. It is high time, that the eclectic system, which has assimilated many administration of Temple should be reoriented to creeds and sects with divergent philosophies. cater to the present need of pilgrims and devotees. Monism of Shankar, qualified dualism of Both the Commission of Enquiry and High Power Ramanuja, Bhakti Cult of Madhava, Nimbarka Committee have suggested reforms with a note and Ballabhacharya, Achintya Vedaa Veda of Sri that all that is necessary is the determination to Chaitanya have merged in all comprehensive cult implement them. Implementation of some of the of Jagannath and enriched it. Three major systems suggested reforms may be met with resistance of Hindu Religion in India relating to Saiva, Sakta from those whose interests are likely to be and Vaishnava are represented in the holy trinity adversely affected. But, I hope and trust that in of Balabhadra, Subhadra and Jagannath. the interest of the fair name of this famous There are 307 Mathas and Ashrams at institution and interest of the thousands of pilgrims Puri, belonging to different sects of Ramanuja - who visit the shrine everyday, Government would Ramananda, Nimbarka, Vishnu Swami, not hesitate to bring about certain necessary Madhava, Goudiya and others. Even non-Hindu changes in the system of administration to ensure devotees like Santh Kabir, Haridas, Jaban that Nitis are performed regularly, that the finances Salabega and Sikh Guru Nanak have their Mathas of the Temple are placed on a sound footing and in Puri. Most of them have ritual relationship with that the economic condition of the Sevaks actually Sri Jagannath Temple. doing the Seva of the Deities is improved.10 Such Monasteries came into existence at Since independence, there has been different points of history, centering around Sri considerable socio-economic changes and Jagannath Temple, to propagate their philosophy. changes in our attitude towards religion and They have contributed much towards the growth religious organisations. It has to be studied, if the of a composite and all comprehensive cult of democratic and socialistic ideas have invaded into Jagannath and unequivocally accepted Him as the the traditional administrative philosophy of the God Absolute or µParamabrahma¶ - Purusottam. Temples.

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References : 6. Epigraphia Indica :- vol.XXXIII, Page 43 1. Dr. Kane : - History of Dharma Sastras± Vol. 7. Dr. N. Rameshan : The Tirumala Temple - II, Part II, Page 710. Tirupati 1981, Page 44 2. George Michell:- The - 8. Report of the Special Officer on Sri 1977, Page 62. Jagannath Temple, Page 17. 3. Dr. N. Rameshan :- The Tirumala Temple - 9. Report of the Commission of Enquiry on Tirupati 1981, Page 40 Jagannath Temple, Puri, Page 152-153. 4. Edited By Sri Sarat Chandra Mahapatra :- 10. Retired Judge, , Sri B.K. Pilgrim Management at Sri Jagannath Patra :- Report of the Commission of Enquiry Dham, Puri : Puri - 1999, Page 17. on Jagannath Temple, Puri, Page 204. 5. Dr. S.N. Rajguru :- Inscriptions of the Temple of Puri and Origin of Sri Purusottam Sarat Chandra Mahapatra is the Secretary of Sri Jagannath - Vol. I, Part I, Page 3. Jagannath Research Centre, Sarvodaya Nagar, Puri-2.

I Pray Somanath Khuntia

There is a car for you, As it is known as Car Festival. But no car, What to speak of car, There is no food, no shelter, no dress No life for us ! So stop your Festival. Stop your golden decoration. Stop your rich rituals. Stop your rich food. Make us happy. Make us cheerful. Make us spiritual. But if you do not be our example, Who else will be ? Oh ! Lord Jagannath, help us prosper and progress, I pray.

Somanath Khuntia lives at Manikarnika Sahi, Hazuri Lane, Puri-1

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Place of Maharaja Indradyumna in the Cult of Lord Jagannath Durgamadhab Dash

Centuries after centuries have elapsed in the wheel Puranas, we also get references to several socio- of time. Yet, all through these years, the Cult of religious circumstances leading to gradual Lord Jagannath has remained mysterious to one evolution of the religions of Lord Jagannath. and all shrouded in a perplexing enigma. The Furthermore, the Puranas have also elaborate researchers have not been able to trace a definite references to the contributions of many spiritual time to which the origin of the cult of Lord masters and rulers who had applied their mind Jagannath could be genuinly alluded. Hence it is and moral wherewithal to establish the edifice of tangle free to conclude that the religion of Lord this universal religion. The second source of Jagannath is pretty old in its import and it is information has emanated from a chain of purveyed to the world as a universal religion. It is historical substantiations. The facts recorded in inclusive of all sects and all creeds of the world. this connnection are authentic references based The Lord is described as the Supreme Truth of all on data-based affirmations. But the fact is that the truths of the world. With utmost reverence, He we have only clear historical facts from the period is adored as the Lord of all Lords. He is of 12th century A.D. for this purpose. worshhipped in the Grand Temple Puri as Param Hence, to appreciate the origin of Brahma and Yuga Purusha of the universe. The Jagannath religion, we are required to refer to both Srimandir has thus all along served as a light-house Puranic elucidations and historical facts in so far to multitudes of devotees in the midst of their myriad as they are available to us for a composite afflictions and adversities in the usual flow of time. appreciation in this regard. The philosophy of the Lord's religion is thus intense According to Puranic legends as in form and most profound in depth. It upholds the elucidated in Skanda Purana, the cult of the Lord truth that the Lord is both omnipresent and is closely associated with the name of Maharaja omniscient and He has always been our undying Indradyumna. The great king had glorified strength in life. Jagannath religion as the incarnation of Lord It is most revealing to note here that we Vishnu. He had discovered the Lord through his have two sources of factual information about the messenger in the form of 'Neelamadhaba' at evolution of Jagannath Cult in Utkaldesh. The first 'Neelakandara' i.e. Puri by the side of the sea. is related to Puranic descriptions. They are Maharaja Indradyumna was a pious ruler of his embodied in scriptures like Skanda Purana, time. He was regarded as an impeccable Brahma Purana, Padma Purana, Niladri dispensor of justice to his subjects. The king was Mahodaya and the treatises like Madala Panji in an ardent upholder of Sanatana Dharma as the the order of mainstream of references. In the spiritual head of the 5th generation of Lord

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Brahma, the Creator of the universe. In all Indradyumna who had ruled a prosperous possible ways his kingdom on earth was kingdom with its captial at Awanti Nagar. He was considered akin to Amaravati of Lord Indra, the both a strong and pious ruler. He was profoundly Lord of the Devas in heaven. Maharaja wedded to worship of lord Vishnu and at the Indradyumna performed all types of Jagyans in instance of a divine prophesy from heaven, he his kingdom for the welfare and prosperity of his had upheld the cause of Jagannath Dharma and subjects and well being of all other creatures of established a temple for lord Jagannath at Puri in the Lord. He was the ruler of the kingdom known Utkaldesh. as Malava. The famous Awanti Nagar was the There is an ensuing story in continuation capital of his kingdom. The king was widely of the aforesaid Puranic legend. One day, while adored as a Rajarshi of his time. Maharaja Indradyumna was holding his royal In the Bana-Parva of the Mahabharat court, he, incidentally wanted to know from his there are also references to Maharaja courtiers that included scholars, spiritual persons, Indradyumna. As described here, once the learned intellectuals and Brahmin Pundits whether Pandavas were discussing with Markandeya anyone among them had known where on earth Muni, a great hermit of his time. He had been Lord Vishnu was being worshipped as Jagannath, living an extraordinary long life since Satyayug. the Lord of the universe and giving 'darshan' to The Pandavas were discussing with him about His devotees. A pretty old man, with matted hair, various spiritual problems. Incidentally, Yudhisthir his face glowing with divine resplendence, got up one day asked Markandeya Muni if any person in the royal court and replied with pleasing serenity had descended on earth prior to his divine that the king could find this sacred place near the appearance. While answering his query, the Muni southern sea in Udra Desh known as Purusottam said that Maharaja Indradyumna had first Srikshetra. The king was both pleased and appeared on earth and in that way he was older astonished to get the answer so quickly. There than him in actual dispensation. In Niladri were whispers in the Royal Court and the king, Mahodaya, Indradyumna has been described as for a while, was lost in oblivion. Taking advantage a pious ruler belonging to the 5th generation of of this unusal situation that prevailed in the royal Lord Brahma, the Creator of the universe. Kapila court, the old person disappeared from the Samhita also gives a similar description in this meeting place and when the king looked hither regard. In Padma Purana, there are references to and thither to locate the old man, he was no longer Neelagiri of Purusottam Kshetra but Maharaja to be seen there. All present in the royal court at Indradyumna's name has not found place in this last concluded that the old man was a divine scripture. In Brahma Purana, we find descriptions messenger of the lord and all that happened in about Maharaja Indradyumna and his the royal court was the wish of the Providence. achievments in the matter of proliferation of And, therefore, the king might act upon the Jagannath Dharma. statement of the oldman in his mission to locate In a nut shell, we may say that whatever Srikshetra where Lord Vishnu was stated to be conclusion one may have after reading the various worshipped as Lord Jagannath, the Lord of the Puranic descriptions, at least one thing is clear Universe. and well-accepted in the logical legendary With the advice of his courtiers, the king affirmation that in the days of yore, there was a now chalked out a royal programme. He was highly adored spiritual icon in the name of assisted by his Minister in this noble work. The

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Minister suggested to the king that his brother, place with reference to the cult of the Lord. Bidyapati could be deputed to locate the place Bidyapati also told him that Maharaja of Shrikshetra in Udra Desh by the side of the Indradyumna would come to Purusottam southern sea. All details on this score were Srikshetra after he received detailed information accordingly finalised. And Bidyapati at last set out about the venue of the Lord. Biswabasu was now in the divine mission in the company of other reminded of the fact that once he had heard a officials of the kingdom. In the trail of his divine divine message from heaven that one day mission, he travelled through different places. He Maharaja Indradyumna would pay his visit to crossed rivers on the way. One day he reached Purusottam Srikshetra to have a divine glimse of near Purusottam Srikshetra. Lord Vishnu in Neelamadhab form. Now that Ekamra Kshetra was a unique place. He found event was soon going to frutify. Biswabasu was here a good settlement of devout well- heavy at heart for the reason that his association versed in scriptures. Again, it was a place where with the lord was very soon going to end with the Lord Vishnu and Lord Shiva were worshipped arrival of Maharaja Indradyumna at Purusottam together. He also found nearby a big hamlet of Shrikshetra. He very well realized that the king's tribal persons in the name of Shabar Depak. All arrival might also lead to the upcoming of an of them were devotees of Lord Vishnu. Bidyapati amazing metamorphosis in the spiritual order of stayed there for a day and collected information the time. Biswabasu was reconciled to the about the place of his divine mission. Thereafter forthcoming situation. Next-day morning, he started for Purusottam Srikshetra. This is the Bidyapati in the company of Biswabasu Puranic information we get from Skanda Puran proceeded to the top of Neelagiri and had the written by Maharshi Vyasa, the incarnation of Darshan of the Lord. Bidyapati's purpose of Lord Vishnu. It is said that Vyasa Maharshi was journey was at last accomplished. Shorn of blessed with a divine talent to foresee the various details, Bidyapati returned to Awanti and met occurrences of the past, present, and future, Maharaja Indradyumna. He explained all details through his impeccable mind. So he had created of his personal experiences to the king. The king the Puranas by virtue of his avowed power of was thrilled to learn from Bidyapati that Lord self-realization. Bishnu was being worshipped as Neelamadhab In the usual course of his divine mission at Purusottam Srikshetra. He also came to know Bidyapati reached Purusottam Srikshetra. He met from his Brahmin messenger that those who died one Biswabasu, the spiritual leader of the Sabar at Purusottam Srikshetra had a straight journey community. Bidyapati was pleased to learn from to Vishnu Lok despite their misdeeds in life. Lord him that he was the person who was worshipping Yama, for that, had once complained to Lord Sri Neelamadhab, the incarnation of Lord Vishnu Vishnu accordingly and sought for a solution of at the top of Neelakandara at Purusottam his problem. Lord Vishnu said to Yama that he Kshetra. All those were miraculous spiritual should not have any ill-feeling for that eventuality happenings. Bidyapati stayed at Purusottam because that was the spiritual benefit which Srikshetra till the purpose of his divine mission everyone gained by worshipping Sri Neelamadhab was accomplished. He also gave his identity to at Purusottam Srikshetra. He consoled him saying Biswabasu that he had come to Purusottam that Neelamadhab in his "Indraneelamani" form Srikshetra as the messenger of Maharaja was soon going to disappear from Neelagiri and Indradyumna to know the details of the sacred he would not have that problem after the arrival

63 Orissa Review July - 2010 of Maharaja Indradyumna at Purusottam last, they reached Purusottam Kshetra. On arrival, Srikshetra. the king had the divine glimpse of Sri Nrusingha, It is said in Brahma Puran that when the fourth incarnation of Lord Vishnu. The king Maharaja Indradyumna reached Purusottam built a temple for Lord Nrusingha in the vicinity of the altar of Sri Neelamadhab. The deity of Srikshetra, Sri Neelamadhab was no longer in Nrusingha was installed at the new temple in the existence at Neelagiri. The deity as prophesised presence of sage Narada. The king also performed earlier, had disappeared with the arrival of the Aswamedha Jagnya one thousand times as the Maharaja at the sacred place. legends say. In midst of all those divine Thus we have references of Purusottam involvements, the king had a dream that he was Kshetra in both Skanda Puran and Brahma to further make arrangements for the making of Puran. As explained in both the Puranas, deities in perpetuation of the cult of Lord Jagannath Maharaja Indradyumna had visited Purusottam during his rule. The deities, he further -envisioned, Kshetra to have the divine glimpse of Lord were to be made with "Shree Daru" that was Neelamadhab. But there are many points of floating in the sea near Bilweswar Mahadev at differences between the two scriptures regarding Purusottam Kshetra. The king carried out all the other incidental happenings. But the fact that incidental actions, necessary for the purpose. Maharaja Indradyumna had visited Purusottam According to Puranic legends, Maharaja Kshetra to glorify Jagannath Dhama is Indradyumna, the king of Malava, had at first unanimously upheld in both the Puranas and we established a grand temple at Purusottam Kshetra may accept this view as the main spiritual and in the passage of time, the temple had happening of the time in appreciation of the gradually met its exinction. There is however no Puranic legends as stated above. historical evidence about the reign of Maharaja 'Niladri Mahodaya', another spiritual Indradyumna as the ruler of Malava with his capital scripture, is also eloquent on the visit of Maharaja at Awanti. Indradyumna to Purusottam Kshetra. However, Dr. Benimadhab Padhi's 'Daru Devata' this scripture adds one more speck of elucidation is very pertinent for reference on this point. to the aforestated fact. It is stated in this According to the views of many scholars on the connection that while Indradyumna was making score, the Indradyumna character that we come preparations to set out to Purusottam Kshetra, across in scriptures can't, in fact, be related to Sage Narada appeared before him to accentuate any single person if this matter is to be critically his love for the Lord with a spirit of utmost faith evaluated in a systematic order. In Skanda and devotion. The king prayed to Narada to Purana as stated above, Maharaja Indradyumna accompany him to Purusottam Kshetra. The Sage has been described as a great pious king and couldn't deny his humble submission and at last stated to be a spiritual icon of Satyayug. In Kapila both of them set out in their divine mission Samhita, we have descriptions about him and accompanied by the willing courtiers and ministers. he was stated to be in the lineage of Lord Brahma, On the way, the king was informed that Sri the creator of the universe. As described in this Neelamadhab, in His 'Indraneelamani' form had scripture, he carried the 5th head of Lord Bramha. disappeared from 'Neelagiri'. This gave a great In Niladri Mahodaya, he is referred to as the shock to Maharaja Indradyumna but with the king of Malava with his capital at Awanti and he succor of exhortation received from sage Narad, belonged to Sun-Dynasty. He also belonged to the the king was enlivened to his divine mission. At 5th generation of Lord Brahma. In Padma

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Purana, there is mention about Nilagiri but there III. In the opinion of Hunter, the construction of is no mention about Maharaja Indrayumna. In the temple was started in 1174 AD and completed Brahma Purana, there are descriptions about in 1198 AD. According to Mahamahopadhyaya Maharaja Indradyumna but he is acclaimed as the Sadasiba Kabyakantha, Chodagangadev had got king of Ujjain with his capital at Awanti. In the Oriya the temple built up as we see it today. Prof. version of the Mahabharat, its author, Sudra Muni Kailash Chandra Das has said that it was has described king Indradyumna in Chodagangadev who had ordered the different ways at different places. In 'Banaparba', construction of temple and the deities were he has described king Indradyumna as the son of installed and consecrated on Ratnavedi in 1124- Galamadhab. In 'Musaliparba' he has described 25 A.D. In the opinion of Dr. Satyanarayan Indradyumna as the son of Madhu Kesari of Virata Rajguru, in the ancient times there was a temple dynasty. It is described in this chapter that the king on the side of the southern sea at Purusottam had constructed the grand temple at Purusottama Srikshetra for the worship of the Lord of the Kshetra with utmost devotion to the Lord. universe. After ruination of this temple, the deities, worshipped there, were shifted to a new temple The question now arises, what is the exact constructed during the time of king Jajati-II. This position of king Indradyumna as described in the temple is the temple of Lord Nrusingha, we scriptures ? presently see within the premises of the grand According to the views of some scholars temple at Puri. Afterwards Raja Chodagangadev like Dr. Benimadhab Padhi, the Indrayumna had built the grand temple of the Lords near the character in the Jagannath cult is an institutional Nrusingha Temple. During his life-time, as the epithet. The name, in this sense, is virtually an construction of the temple could not be ornamental symbol to portray the iconic virtues completed, it was completed during the time of of an able, resourceful and outstanding ruler who, his successor, Raja Anangabhima Dev-III and the at any point of time in the ancient past, had lent deities had been installed here in a ritualistic order contributions to the proliferation of Jagannath with grand pomp and ceremony. The divine religion. The story of Indradyumna at Purusottam consecration was celebrated in 1230 A.D. kshetra is thus a rich, colourful and fertile To a devotee of the Lord, what is imagination of an author of scriptural evolution. important is the elegance and viability of his However, the Indradyumna character as we come religion as it is purveyed to him in his day-to-day across in Skanda Purana is considered as an active living. He does not bother about who had promotor of Jagannath religion. constructed the temple or how the temple was From the point of view of historic constructed over the period of time. To him, the references the grand temple that we see at details on this score are mere pieces of Srikshetra Puri was built during the time of Raja information. Yet it is no wrong to know the Ananta Vurman Chodagangadev, the founder of fundamental aspects of one's religion. This article Ganga Dynasty in Orissa in 12th century A.D. is an attempt to provide these fundamental facts According to Sterling, Ananga Bhimadev-III had to accentuate one's belief in the cult of Jagannath. built the grand temple in 1196 A.D. According to some scholars, Chodagangadev had begun the construction of the grand temple but it was Durgamadhab Dash lives at House No.138, Ananta completed during the time of Anangabhimadev- Vihar Phase-II, Pokhariput, Bhubaneswar.

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Mahabahu ! Please Save Me

Siba Sundar Pattanaik

One of the names of Sri Jagannath is ³Mahabahu´. Narayan heard it as it was audiable of Narayan With our natural eyes we see that Sri Jagannath (God) and He accepted this cry as the Atma has no hand. In the religious scriptures , He is Nibedan (Self prayer to God) and sent His described as ³Apanipada´ (One having no hand servants to save Ajamila from the clutches of the or leg) . If Sri Jagannath has no hand how He servants of Jama and gave him place in Golaka extended His hand to take cocoanut from Dasia Dham(God¶s abode). The later fact reveals that Bauri. In the royal meeting place of emperor Kuru, Jama has described about the Bhaktas (Devotees) He extended His hand to cloth Draupadi so much of God as asked by his servants. I do not intend that even though Dusasan dragged the clothes to in this essay to narrate about it .Sri Jagannath is make Draupadi naked but he failed . In the first not only beloved of Bhaktas (Devotees) but He episode Sri Jagannath the lover of is also their Artatrana (Emancipator-One who Bhaktas(devotees) had received devotional seeks the help of God) and Patitapaban offerings of Dasia Bauri and in the second episode (Emancipator of Sinners). His name has justified if he had not taken remedial measurers by hearing the meaning that He is Bishnu or omnipresent. the utter cry of Draupadi, a woman would have Even He is present in the court room and look been outraged in the meeting place. after our judicial system and gives direction to In different scriptures and Puranas we the judges. There can be several examples about know that Bhagaban (God) of Golakadham it. (God¶s abode) or His Swarup Tatwa (Original In this essay the matter relating to a incarnation) Sri Jagannath of Martya Baikuntha murder case in the earlier days of the British rule (seat of God on the Earth) hears the utter cry of is described. The culprit who was later on blessed Bhakta or (The devotee of God) and uses to by Sri Jagannath was being tried at Puri. take remedial measures. If all these facts would Marquish Louis Armstrong was the first Collector be narrated those would be a voluminous book. of Puri. He got the title of Marquish amongst the But I feel it is useful to remind the episode of English aristocracy. Ajamila of the scripture Srimad Bhagabatam. The dying Ajamila saw the servants of Jama (god of This trial was against the murderer, Death) and cried out ³Narayan´, ³Narayan´ - Neelakantha Patri of Harchandi Sahi of Puri. his son hoping to save his life. Instead of his son When he was brought to the Court Room he

66 Orissa Review July - 2010 cried out with deep emotion, ³Mahabahu ! Please Marquish and Duke are also called Lord. In Oriya save me", ³Mahabahu ! Please save me", the word ³Mahabahu´ (One having big hands) ³Mahabahu ! Please save me." (i.e, three times). can not be unjustified to be translated as This Nibedan (Prayer to God) was heart-touching Armstrong. The Judge might be thinking that the as there was devotion and deep thought and culprit is seeking his mercy to be relieved and he complete surrender to Sri Jagannath. was overwhelmed to release the culprit. But it is a fact that as Neelakantha Patri had his self The judicial application of Bhagaban is surrender (Atma Nibedan) to Sri Jagannath to different . Neelakantha Patri had killed a man. be releaved of his sins and God had ordered the This is surely Papa (Sin). Who saves, when Hari Judge to release the culprit. The Mahima kills? Who kills, when Hari saves ? Sri Jagannath (greatness) of names of Sri Jagannath is one like is named ³Mahabahu´ (God having big hands). that. He is ³Nisreya Sodaya´ (Srimad When Neelakantha Patri recited His name all his Bhagabatam- 3/25/44) (or ultimate abode). God is sins were subsided or vanished. Sri Jagannath also described as sulabha (One who is easily heard his cry. Bhakta Kabi (Devotional poet) obtainable) in Srimad Bhagabat Gita in the Dinakrushna Das has written in his book Fourteenth Sloka (Stanza) of the Eighth Chapter. "Rasakallol" :- This was the first sensational decision in ³Kala ati apakar daituni a murder case in English jurisprudence since the Kale Upakar Jadumani´. early days of English rule.Gajapati Bira Kishor (Rasakallol -4/32-Note-Ahari) Dev has composed the prayer of Sri Jagannath --- Putana did harm to Him (God Sri Krishna) but Jadumani (Sri Krishna)did good to ³Bhujatale Mote Rakha Mahabahu ! her. Bahutale Mote Rakha. Bipula Bhuja Bistaridele Prabhu ! Even if Putana gave milk from her breast Ki Karipariba Dukha by applying poison on it, God (Sri Krishna) had Mahabahu !´ swallowed her life and Putana was blessed to go to Bishnulok (the abode of Bisnu) and she had (Oh God having big hands ! keep me under the not fallen to the clutches of Jama (the god of Death) shelter of Your hands / Please keep me under the shelter of Your arms / Oh God ! if you enlarge Marquish Louis Armstrong, the judge your big arms there would be no sarrow / Oh who was trying the murder case of Neelakantha Mahabahu ! (God having big hands) Patri asked Government Counsel what the culprit was saying. In the reply Government Counsel told that the culprit was saying ³Oh my Lord Armstrong ! please save me.´ How much Siba Sundar Pattnaik, Advocate lives at Kanak Mruga, presence of mind of the Counsel had that Jail Road, Khurdha.

67 Orissa Review July - 2010

Holy Pilgrimage of to Puri

Paban Kumar Kalita

Mahapurush Sankardev, the great Vaishnava saint was a true devotee of Lord Jagannatha and a and multifaceted genius of is also very well lover of Orissa and Assam when Bhakti Cult known among the scholars of Orissa. In Oresa flourished in different parts of the country. During barnana section of his ³ Ghosha´, his visit to Puri, Sanakardev was cordially received Sankardev has described about the mythological by Pandas of Jagannatha temple. origin of the image of Jagannatha, Balabhadra and Subhadra in Jagannatha temple, the rituals and Prof. H. K. Satpathy, ex-Vice Chancellor, festivals in the temple and also about the outcome Sri Jagannath Sanskrit Vishwa Vidyalaya, Puri of singing the glory of Lord Jagannatha and taking observes µit is admitted fact that Sankardev had Mahaprasada in details. The Jagannatha culture come to Orissa and particularly to Puri, the sacred has spread great influence on the religion, culture abode of Lord Jagannath and that had made a and literature as well as folklore of Assam. Even tremendous effect on the cultural, spiritual and illiterate women specially in rural area sing songs religious atmosphere of the then state of Orissa composed on Lord Jagannatha. for which a lot of followers and admirers were created.¶ Sankardev who was born in the year 1449 in a village called Bordua had visited Puri The evidence of his remark is found in a twice though Dinanath Bez Baruah in his book poetic biography of Sankardeva written by Kavi µBar Charita¶ has mentioned that Sankardev had Govinda Nayak of Puri in Oriya mixed Vrajaboli visited Puri three times. The Detailed account of language. Poet Govinda Nayak was one of the his pilgrimage has been recorded in the ³Guru Court scholars of Gajapati King Divya Singha Charita Katha´, Biographical account of Dev. This biography was written in palm leaves Assamese Vaisnava Saint compiled by his in the 37th reigning year of king, which was disciples. Dr Ram Chandra Mishra, noted Oriya published with Assamese transliteration in the year scholar and writer while mentioning Sankar Dev 2005. The detailed description of Sankardev¶s as one of the great devotees of Lord Jagannath life and his visit to Puri is found in the book. writes µLord Jagannath was his light and inspiration for life. Sankardev not only accepted It was mentioned in this book that Jagannatha as his deity for worship, he also carried Sankardev had cordial relations with Atibadi over the cultural heritage of Orissa to Assam. He Jagannatha Das, Sishu Ananata Das and Achyuta

68 Orissa Review July - 2010 of Pancha Shakha. The Gajapati King Pratap Bada Oriya Matha and Bhagawat Ghar set up Rudra Dev also showed him respect offering by Atibadi Jagannath Das as Sankardev stayed a turban and valuable gifts. Some of the miracles long period at Puri and was involved in releated with Sankardev during his visit are also propagating Vaisnava religion. described in the book. Keeping the memory of Sankardev¶s holy Biographers of Sankardev have written pilgrimage to Puri the Sankardev Sanskriti Samaj that it was Jagannath Mishra of Puri, following Puri has constructed a beautiful Namghar with the order of lord Jagannatha came to Bordoa to fully accommodated guest house at Puri. The hand over a copy of Bhagawata with the Assam Panda family also tries to keep alive the commentary of Sridhara Swami to Sankardev. close relations between the two states. Recently an Assam Jatri Nivas is also constructed near the Eminent Assamese scholar Dr Satyendra west gate of the Jagannatha Temple. Nath Sarma writes µIt is not unlikely that Sankardev might have received spiritual initiation from some Vaishnava Saints at Puri where he spent more than a year¶.

Dr Jyotshna Rout in her Assamese book µOriya Aru Asomiya Sanskriti Aru Paban Kumar Kalita is a press correspondent of the Samannayar Keitiman Dish¶ writes Assam Tribune and lives at Hazarikapara, Sipajhar : µMahapurush Sankardev realised the glory of Darrang (Assam).

69 Orissa Review July - 2010

1972 - A Miraculous Incident

Paresh Rath

An incident that took place at Srikshetra in the Jagannath is worshipped by different tribes in year 1972 washed out the minds of all atheists different names. The Koyas worship the Lord as when inspite of all prayers and requests of the µJaga Raja¶, the Kondhs as µJagaya¶, the Gadabas devotees and servants Lord Jagannnath did not as µJagada¶ and the or Sabaras as mount the Chariot for the Ratha Yatra. The then µJaganta, Jagaraji, Keitung etc. Sabaras are great CM of Orissa Smt Nandini Satapathy too prayed devotees of Lord Jagannath. Their style of the Lord not be angry on the devotees. Gajapati worshipping the Lord prevails as their older Maharajah Dibyasingha Deba prayed the Lord generations did. For the Adivasis Lord Jagannath to forgive if any mistake is done by the devotees is an incarnation (avatar) of their deity Keitung. and requested the Lord to mount the chariot and They call it ³Jaganta´ (means Lord of the give a Darshan to the mammoth gathering of Universe). The Saoras believe that ³Keitung´ has devotees. ten faces (rupa) : Jaganta, Todo, Tuman, Bhima, Rang Rang, Garshid, Raman, Jojepal, Matta and This was the year when the first car Titti. With love the Saoras call their Lord of grace festival of Koraput was observed where thousands as ³Jaga Boie´ (Boie means Lord). Lord of tribals gathered to have a Darshan of the Lord Jagannath is known as Madala. Even today and to pull the chariot. Later when Lord mounted Sabaras worship and do Madala puja. Wherever on the chariot at Srikshetra Puri, his close tribals see Lord Jagannath they see a vibrant icon devotees including bada panda said that Lord in Him. Actually this sensation comes among the had gone to Koraput for a shower of blessings tribal communities because Lord Jagannath for His intimate Sabara devotees as they are His own people and awaited to see Him on the Rath belonging to them can be called Savara Devata. for the first time at Koraput after the new Sabara Fifteen days before the Car Festival the devotees Srikshetra temple constructed. do not get Darshan of the Lord. This period is called ³anasara´ (period of confinement). Legends One who visits Koraput will experience relate that during this period gods become ill and and feel the presence of the divine almighty. Even nobody except the µDaitas¶ are allowed to serve today after so much of industrialisation and the Lord, proves that they are the close modernisation the place has its beauty with hill counterparts of the Lord. The Daitas are the tracks, rivers, streams, forests and greenery. Lord descendants of the Savara King Biswabasu. Thus

70 Orissa Review July - 2010 this indicates the µSavaras¶ are the near and dear was invited to do the job. The man Budura who one for the Lord, who take care of Him during performed the job was later known that he was a illness. This might be one reason why Lord village head and Sabara from the nearby village Jagannath is called Savara Devata. At Puri, the and a most respectable man in that area. From Srikshetra of Orissa, the three Chariots are that day the system is continuing and every year a sweeped by Maharaja Gajapati, the King. This tribal chief performs the job during car festival at ritual was known as µChhera Pahanra¶ while at Koraput. At the Sabara Srikshetra Ratha Yatra Koraput Chhera Pahanra is performed by a tribal. one can see the interest of the tribals to pull the This ritual was started since the first car festival at car. Some tribals will be found pulling a piece of Koraput in the year 1972 after Lord Jagannath thread from the rope tied on the car, some ,who had arrived at Koraput with a miraculous touching it to their head while some others kissing happening for the Adivasis¶ faith in Him. The first it with love. A huge crowd of devotees from the car festival of Koraput is important to remember hilly terrain and inaccessible villages will definitely as thousands of poor, shelterless and come out once during Ratha Yatra to see their downtrodden , who have never seen Puri or have Lord on the Rath. Notable fact is the role of never got a chance to visit Puri, were waiting with Adivasis in the management of the temple works. great anxiety to see the Lord of the Universe They assist the cooks in kitchens, bring water and who will come out of the temple and mount on materials from stores for the everyday Puja in the the µRath¶ (Chariot). Lord will mount on the temple. They arrive in thousands from distant Chariot. Now where the Chariot will move ? villages to serve the Puja during the car festivel. Since Koraput is a hill station with all the up and The Koraput temple management committee down roads . The only plain road available was sends special invitations to the villages before the NH 43 . It was then decided to move the chariot Ratha Yatra begins. The system of invitation is on the NH from near the NH office to the done by sending Supari( gua) as we send to invite Gundicha temple on the Koraput Rayagada road. our kith and kins. The tribals reach the temple (The Bada Danda of Koraput) . Thousands of premises in advance and take up their tribals from different parts of were responsibility. From supplying water at the kitchen seen in the crowd. Groups of people belonging to preparation of the ³Bhog¶the tribals are seen to different tribal communities gathered in their engaged. On the Yatra day Tribal groups from traditional costumes dancing and chanting tribal Bonda, Koya, Lanjia and Paraja perform hymns to pull the car. The temple management dancing near the chariot as it moves. On behalf committee was confused as to who will perform of the temple managing body tribal chiefs of the job of µChhera Pahanra¶(sweeping of the car), different villages are felicitated on the Car Festival the duty performed by Gajapati Maharaja at Puri. day with presentation of a Sirpa (a head gear). The legend which was established at Koraput on the Lord¶s arrival for the Adivasi¶s faith in Him came to everybody¶s mind. Suddenly it was decided that the sweeping will be performed by Paresh Rath a Journalist who lives at , a tribal and accordingly a man from the crowd Dist.- Koraput.

71 Orissa Review July - 2010

Narasimha Temple at Puri

Ratnakar Mohapatra

Introduction Natamandapa. All the structures within the The temple of Narasimha is one of ancient premises are thickly plastered in lime mortar and painted in colours. The temple is built in sand Vaishnava Shrines of Puri. It is situated near the stones, locally called as Baulamala pathara. northeast boundary wall of the famous Gundicha temple. The shrine is found mentioned in the A. Skanda Purana to be existing while Indradyumna The Vimana of the Narasimha temple is 1 had visited the place. Indradyumna is stated to a Pancharatha Rekha deula and its height is about have built a temple for Narasimha and to have 60 feet from the ground of the temple.5 Dr. B.K. installed the deity therein with the help of sage Rath has mentioned that the height of the temple 2 Narada. Pandita Surya Narayan Das has also is about 35 feet from the surface of the temple referred that before the emergence of Chaturdha complex.6 The structure of the Vimana has four , king lndradyumna had installed this God vertical divisions viz. pistha or plinth, bada or wall, and performed thousands of Asvamedha Gandi or sikhara and mastaka. The base of the in this place (Narasimha temple).3 For this reason, structure is square of 17 feet on each side. The this Narasimha is popularly known as µYajna- Vimana is raised on a high plinth of 4 feet. There Narasimha.4 An elevated place has been levelled are no decorative elements in it. The bada of the for erection of the main temple and its two front Vimana is panchanga type i.e. having five apartments. The surface of the temple complex is component parts such as pabhaga, talajangha, about 3 feet high from the road level. The area bandhana, upper jangha and baranda. All the around the temple complex has been enclosed component parts of the bada are devoid of by high masonry walls with provision of a series decorative ornamentations except the baranda of steps for entry into the premises of the western which contains three jhapasimhas: one on each side. The temple faces to west. side of the southern, eastern and northern of the Architectural features of the temple: Vimana respectively. The temple of Narasimha consists of three Parsvadevatas: structures such as the Vimana, the Jagamohana The three sides central niches of the bada and the Natamandapa. The main temple is a of Vimana house the images of Varaha, Trivikrama Pancharatha Rekha deula, which is fronted by a (Vamana) and Vishnu as the Parsvadevatas of the pyramidal Jagamohana and a rectangular main presiding deity. The Parsvadevatas are

72 Orissa Review July - 2010 housed with small nisha shrines projecting out from installed on the double petalled lotus pedestal. the walls. The image of Varaha is the Parsvadevata According to Prof. T.E. Donaldson, the image of the southern side. The four handed image of on the backside central niche is Vishnu rather than Varaha is installed in standing pose holding the Narasimha who is enshrined in the sanctum.8 Old uplifted left arm of Prithivi with his major right priests of the temple trace it as the image of hand and then hoisting her up on the elbow of his Narayana. Here the image of deity assumes a left upper hand. He holds Chakra in his uplifted Samabhanga pose. He holds gada and lotus in back right upper hand while his lower left hand his upper two hands, which are uplifted in a holds a conch above Goddess Prithvi. The right symmetrical fashion. The lower two hands are lower hand of deity is completely broken. The completely broken. Sridevi and Bhudevi are backside head of the deity is relieved with a full- flanked on either side of deity with holding flowers blown lotus flower with stalk. A nagi figure with in their hands. The background slab of the deity hands in anjali mudra is carved on the pedestal is decorated with trefoil makara head arch and rather than between the legs of Varaha in the Kirtimukha motif at the apex. Two flying conventional manner. Two flying figures apsara figures are depicted on the both side top are carved on the both sides top corners of the corners of the slab. On the basis of sculptural slab. They display flowers and garlands in their features, R.P. Mohapatra has referred that all the hands. The background slab of deity is decorated Parsvadevatas of Narasimha temple are the with trefoil makara head arch crowned by the workmanship of the early medieval period.9 kirtimukha motif. The curvilinear superstructure is The Parsvadevata on the northern side surmounted on the gandi of Vimana. It displays niche is Trivikrama or Vamana. The four handed five pagas or pilasters to outwards. The gandi of image of Trivikrama has been installed on the double the main shrine is bereft of figure sculptures and petalled lotus pedestal. He holds gada in right upper decorative designs except however the projecting hand, lotus flower in right lower hand, chakra in lions on central raha paga of all directions. Other left upper hand and conch in left lower hand four pagas are completely plain. Dopichha simhas respectively. Figures of Sridevi and Bhudevi are have been fixed on the top of kanika pagas of the flanked on either side of deity. The right leg of deity gandi. Garuda figures are also inserted in the four is set firmly on the ground and another uplifted left cardinal directions of the beki above rahas. Both foot touches the image of Brahma. Beneath his the figures of lion and Garuda are acting as the uplifted leg is a scene of Bali who is presenting the supporting elements of the amalakasila of the gift to Vamana while Sukracharya lifts his hands up mastaka. in dismay. The backside head of the deity is decorated with trefoil Makara head arch, which is The mastaka of the Vimana consists of surmounted by the Kirtimukha motif. µThere is a usual components of Orissan Rekha deula such Vidyadhara figure depicted on the right side top as the beki, the amalakasila, the khapuri, the corner of the slab. Prof. K.S.Behera and T.E. kalasa, the ayudha (Nila chakra) and the dhvaja. Donaldson have referred that the image can be The sanctum preserves a remarkable 7 dated to the late 13th century AD. image of -Narasimha as the presiding The image of Vishnu is the Parsvadevata deity of the temple. The deity is installed on a of the eastern or backside central niche of the high masonry simhasana of 6 feet in height and 4 bada. The four handed image of Vishnu has been feet in width.10 The height of the deity is 5 feet

73 Orissa Review July - 2010 and it is made of black chlorite.11 He displays of Jaya and Vijaya, the two legendary chakra in right upper hand, conch in left upper doorkeepers of Vishnu are finely carved at the hand and another two lower hands are stretched base of the jambs. over his knees. The image is designed seated in B. Jagamohana or Mukhasala yogasana with both legs crossed and tied near the knee. Devi Lakshmi has been installed on the The Jagamohana of the Narasimha temple left lap of Narasimha. The pedestal of the is a pancharatha pidha deula and its height is about 16 presiding deity is richly carved with scroll works, 50 feet from the ground of the temple. The flower designs and Garuda figures. The structure of the Jagamohana is also raised on the background slab of the deity is finely decorated high plinth of 4 feet and its base is square of 15 with trefoil makara head arch. Here the deity feet on each side. The bada is panchanga type i.e. having five component parts such as pabhaga, Narasimha is in calm posture. The artistic finish talajangha, bandhana, upper jangha and baranda. and iconographic peculiarity of the image take us All the components of bada are completely plain back to the time of the Ganga period.12 The deity and plastered by lime mortar. The southern side was very likely installed at Puri by Chodaganga central paga of the bada is fixed with a balustraded Deva who is said to have introduced the system window. The balusters of this window are relieved of Narasimha worship in Orissa.13 Prof. T.E. with dancing female figures (playing on various Donaldson has referred that the image is in a musical instruments), , alasakanyas symmetrical fashion similar to the image at 17 14 and gajasimha motifs of much later workmanship. Nuapatna. R.P. Mohapatra has also identified The gavaksha mandana portions of the northern that a similar Lakshmi- Narasimha image is still and southern sides of bada are relieved with some noticed in the premises of the Ganga Mandira of decorative elements in its surface. A large panel 15 Cuttack town. Besides the presiding deity on the left side gavaksha mandana of the (Narasimha), there is another Narasimha image Jagamohana represents three mounted elephants also kept in the backside of the presiding deity. on the march. The king is sitting on an elephant The image is not Lakshmi- Narasimha but here and one mounted is holding parasol on the head the deity (Narasimha) is in ferocious form. of the king. Most probably, it is the depiction of Because the lower two hands of deity are the scene of royal tour of Puri king. engaged to take out the entrails of Hiranyakashyapu, the demon. This backside deity The pyramidal superstructure is surmounted on the gandi of Jagamohana. It is not appeared from the front. The inner walls of consists of two potalas; the lower and the upper the sanctum are devoid of decorative potalas, which contain six and five pidhas ornamentations. respectively. The middle portion of each potala is The sanctum has one doorway towards projected with jhapa-simha in all sides of the the Jagamohana. The jambs of the doorway are gandi. The recess or the kanthi between the two embellished with the floral motifs, creepers, potalas are filled with decorative female figures nagabandhas and scroll works. Now it is partly and the different scenes of Lord Krishna. covered by China plates. The image of Gaja- Dopichha lions have been fixed on the top of Lakshmi is finely carved on the center of the kanika pagas of the gandi. Deula Charini figures doorway lintel. The Navagrahas are carved on are finely inserted in the four cardinal directions the architrave above the doorway lintel. Figures of the beki above rahas.

74 Orissa Review July - 2010

The mastaka of the Jagamohana consists ayudha (chakra) and dhvaja Two jhapasimhas are of beki, ghanta (bell shaped members) above projected on the northern and southern sides of which there is another beki, amalakasila, khapuri, the Kalasa respectively. kalasa, ayudha (chakra) and dhvaja. The eastern side doorjamb of the The inner walls of the Jagamohana are Natamandapa is depicted with paintings of lotus completely plain. The Jagamohana has one petalled designs, flower medallions and other floral doorway on the west towards the Natamandapa. designs. Sankha and chakra are carved on the The doorjambs of the western side doorway of architrave above the doorway lintel of the east. the Mukhasala are relieved with flower medallions, Other doorways of the Natamandapa are creepers with the frolicking boys and the flower completely plain. designs. The figures of Jaya and Vijaya are carved at the base of the doorjambs and they are acting There is a Garuda pillar or sthambha as the dvarapalas of the mukhasala. placed in the eastern side inner floor of the Natamandapa. The pillar is circular in section and The sandhisthala between the its height is approximately 4 feet 6 inches.19 The Jagamohana and the Natamandapa is covered by image of Garuda is installed in kneeling posture a small pidha deula and its height is about 20 feet on the top of it. The eastern side inner wall niche from the surface of the temple complex. The of the Natamandapa contains an image of pyramidal superstructure is surmounted on the Narayana. The four handed image of Narayana gandi of the sandhisthala structure. It has no has been installed on the plain pedestal. He is mastaka on the top of the upper pidha. This carved in seated posture and his upper two hands structure has three doorways; the western leading display chakra and conch and the lower two hands to the Natamandapa, the eastern to the are joined in anjali mudra (japa posture). Jagamohana and the northern to the outside. Inner walls of this structure are completely plain. Boundary wall: C. Natamandapa The temple complex is enclosed by a boundary wall of 4½ feet in height from the road The Natamandapa of the Narasimha level. It is made of both laterite and burnt bricks. temple is a pidha deula and its height is about 35 The top of the boundary wall is decorated with feet from the ground of the temple.18 It stands on the plinth of 2 feet in height. The base of the serrated battlements. The boundary wall of the Natamandapa is rectangular in size and it measures temple is rectangular and it measures 100 feet in 40 feet in length and 15 feet in width. The bada is length on the northern and southern sides and 70 also panchanga type i.e. having five components feet in width on the eastern and western sides 20 such as pabhaga, talajangha, bandhana, upper respectively. In the southwest corner of inner jangha and baranda. All the components of µbada¶ side temple complex is occupied by a Tulasi are devoid of decorative ornamentations. It has chaunra. There is only one entrance porch in the four doorways; one on each direction. The western side of the boundary wall. The pyramidal superstructure is surmounted on the hemispherical arch is surmounted on the entrance gandi of Natamandapa. It consists of three flat- porch of the temple. Two jhapasimhas on shaped pidhas. All the elements of mastaka are croachant elephants are finely projected on the not found from the upper pidha of the gandi. The both sides ground of the entrance porch. They mastaka has only three elements, such as Kalasa, are acting as the gatekeepers of the temple.

75 Orissa Review July - 2010

There is an image of Mahavir Hanumana point of view, this temple is one of the notable closely installed in the right side wall of the Vaishnava shrines of Orissa. entrance porch (western side). The image is 4 References: feet in height and it displays gada in right hand 1. Skanda, Purana: Utkala Khanda. Chapter- 15: and huge rock (gandhamardana mountain) in left Vs-8. Calcutta, 1911, hand respectively. This image is housed in a small 2. Ibid, Chapter-16: Vs 21-22. 36-37. shrine of pidha order structure. 3. Pt. S.N. Das. Sri Jagannatha Mandir O Date of the temple: Jagannatha Tatwa (Oniya). Cuttak, 1966, p.314. 4. G.C. Tripathy, Srikshetra Shrimandira Shri Porf. T.E. Donaldson has referred that the Jagannatha (Oriya), Bhubaneswar, 1996, p.185. Narasimha temple near the Gundicha temple of Puri 5. Pt. H.H. Mohapatra, ³Sri Narasimha 21 can be dated to the late 13th century AD. R. P. Deva´, in B. Mishra (ed). Srikshetrar Mohapatra has also mentioned that the temple was Devadevi, vol.1. Puri. 2003. p.39. erected in the Ganga period of Orissa history.22 6. B.K. Ratha(ed). The Forgotten Monuments of B.K. Ratha has referred that the Lakshmi- Orissa. Vol.3. New Delhi, 1990. p.220. Narasimha temple near Gundicha temple was 7. K.S. Behera & T.E. Donaldson, Sculptures constructed during the 14th century AD.23 J.B. Masterpieces from Orissa, Style and Padhi opines that the Narasimha temple located Iconography, New Delhi. 1998. p.137. near Gundicha temple is an ancient Vaishnava shrine 8. T.E. Donaldson. Hindu Temple Art of Orissa, of Puri.24 On the basis of available sculptures and Vol.II. Leiden. 1985, p.703. the architectural style, the construction period of 9. R.P. Mohapatra, Archaeology in Orissa; sites and monuments, vol.1, New Delhi, 1986, p.175. the temple can be tentatively assigned to the 2nd 10. Pt H. H. Mohapatra. Op-cit, p.40. half of the 13th century AD. The Ganga ruler of 11. Ibid, Also see R.C. Mishra, Purusottama Orissa built this temple. kshetra, Puri. 2003. p.175. Its relation with Jagannatha temple: 12. R.P. Mohapatra. Op-cit, p.175. Narasimha, the presiding deity of the 13. Ibid. temple is related to the rituals of Jagannath temple. 14. T.E. Donaldson, Op-cit, p.703. During festivals, flower garlands (ajnamalas) are 15. R.P. Mohapatra, Op-cit, p.175. taken from Jagannatha and are kept here. This 16. Pt. H.H. Mohapatra. Op-cit, p.39. temple has also connected with the Navakalevara 17. R.P. Mohapatra. Op-cit, p.176. ceremony of Lord Jagannatha. Now a local 18. Pt. H.H. Mohapatra. Op-cit, p.39. committee is managing the temple. 19. Ibid. p.40. 20. Ibid, p.39. Thus, it is known from the above 21. T.E. Donaldson, Op-cit, 1985. p.703. discussion that the temple of Narasimha is an 22. R.P. Mohapatra, Op-cit, p.175. ancient Vaishnava Shrine where king lndradyumna 23. B.K.Ratha (ed) Op-cit, p.220. performed thousands of Asvamedha Yajnas. On 24. J.B. Padhi, Op-cit, p.55. the basis of architectural style and sculptural features, the temple was constructed during the Ganga period of Orissa history. Although from Ratnakar Mohapatra is a ICHR Junior Research Fellow, the architectural point of view, the temple of P.G. Department of History University, Narasimha is not so important but from the cultural Jyotivihar, Burla.

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The Special Rituals on Thursdays

Mahimohan Tripathy

Numerous rituals are observed in the Sri Jagannath Another sevak, Bhitarchha Mahapatra applies temple at Puri throughout the year. The rituals or sandal paste to the Deities. After that, Puja is religious rites (neetis ) may be classified under performed by a Puja Panda Sevak. The food three categories, (a) The Daily rituals that are fixed items offered are curd and kora (coconut sweets). and observed everyday as routine; After puja is over Bhitarchha Mahapatra does (b) The Special rituals observed on specific days, alati (waving of lamps) before the Deities and then like Thursday, Amabasya, Ekadasi, , bandapana (a ritualistic adoration or greeting). Nakshyatra, Solar and Lunar eclipses. Also After majana neeti is over, the images are carried occasionally certain purificatory rites are back to Their respective places. performed when the situation so warrants; (c) the Festive rituals or Festivals observed, some inside EKANTA: and some outside the temple, throughout the year. Ekanta means living in camera or in a The details of all these rituals have been mentioned secluded place. On Thursday night, another ritual in the Record of Rights of the temple. has to be performed. It is called Ekanta. Sridevi In this essay, the special rituals observed and Madanmohan (proxy-image of lord in the temple on Thursdays are dealt with in brief. Jagannath) are taken to the Jagamohan i.e. The gurubar neetis (rituals on Thursday) may be audience hall of the Mahalaxmi temple and placed classified under two heads - Majana and Ekanta. on a Palanka (cot). Bhitarchha Mahapatra applies sandal paste to the images. Pujapanda performs MAJANA the puja. Kora is offered to the Deities as food. Majana (or Marjana) means bath or Puja is followed by alati and bandapana. After cleansing. It is performed after Morning Puja that, the images are carried back to their respective (morning food-offering) is over. There is a mandap places in the main temple. (a raised platform with a roof over it like a temple) Majana and Ekanta are not performed at the southern side of the main temple in front of on few Thursdays, as specified in the ROR of the the Muktimandap. This southern mandap is temple. The Sevaks (servitors) associated with known as Majana mandap, since majana is the ritual services of Majana and Ekanta are performed here. This mandap has to be washed Mahajan (six persons), Sudusuar, Parvayatra- and a canopy to be tied inside before yogania, Asthana-Padhiary, Chandan Ghatuary, commencement of the rites. The images (idols) Pujapanda, Bhitarachha Mahapatra, Pushpalaka, of Sridevi (Laxmi), Bhudevi and Madanmohan Vimanbadu, Chhatara, Ghantua, Khata-seja are carried to this Mandap by Mahajan sevaks. Mekap. On the mandap they place the Deities on a khata (cot) and perform majana. The materials needed Mahimohan Tripathy lives at M-A/2, Brit Colony, for majana are supplied by Sudusuar Sevak. Nayapally, Bhubaneswar-12

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Patitapabana Jagannath

Dr. Saroj Kumar Panda

The term Patitapabana indicates the lord of the been worshipped near Tribeni Ghat as lower section of the society. The earliest reference Patitapabana in the post Sarala Das period¶. to Patitapabana Jagannath is found from the Mahabharata of Sarala Das of 15th Century A.D. During the Suryavamsi Gajapati period, In this Mahabharata Sarala Das does not refer to Paramapabana Jagannath was popular as the relief of Patitapabana of the Lion Gate of the Patitapabana. Patitapabana Jagannath had the power to liberate the Patitas (fallens). At that time Jagannath Temple at Puri. He refers to low caste people in Bengal became Muslims Patitapabana-Jagannath in the Ratnasimhasana. because of their detachment from Hinduism. In the Purusottama Khanda of the Skanda Purana, Therefore a powerful section of Odishan Society Kapila Samhita and Niladri Mahodaya became conscious about this trend in Bengal and Devadideva Jagannath has been described as declared Jagannath as Patitapabana to discourage Parama-pabana but not as Patita-pabana. It the low caste people in accepting the Islam. makes clear that Parama-pabana Jagannath has not been accepted as Patita-pabana by the It is well known that the Khurda king Brahmanic sections of the society in the 14th - Ramachandra Dev- II (1727-36 A.D.) came in 15th century A.D. contact with a Muslim girl. As a result he lost his religion and position as the first Sevaka of Lord The concept of Patitapabana was Jagannath. Specially his right of entrance into the known in the Pre-Sarala Das period. Late temple and the ritual duty in connection with Kedarnath Mohapatra gave an evidence of the Jagannath cult was denied to him. In order to allow worship of Patitapabana Jagannath in the 13th Ramachandra Dev- II (who was deprived of this Century A.D. Of course Late Mohapatra privileges) to worship and have a Darshan of Lord borrowed this evidence from the work of Radha Jagannath, the relief of Patitapabana was Charana Panda. Mr. Panda writes: consecrated in the Gumuta of the Lion gate of the temple. This worship of Patitapabana was duly µAntarvedi Matha is situated near Tribeni highlighted in the Jagannath Charitamrita of Ghat on the bank of the Prachi river. In a thatched Dibakar Das. house near the Matha the image of Patitapabana is worshipped. It is doubted that an image of This Patitapabana worship in the Gumuta Jagannath of the 13th century A.D. could have of Simhadwara could be possible for the willing

78 Orissa Review July - 2010 support of the king to some of the Sevaks who isolate themselves and to lay stress on orthodoxy. desired it much against the Brahmanic power The god began to be cut off from the majority of which was not in favour of this type of worship. his devotees. So they began to erect temples for For this reason in the Brahmanical texts like Patitapabana as this aspect of Jagannath was then Niladri Mahodaya this event has not been declared and appreciated in Odishan villages. By described. Even the composer of Rajabhoga of this way the influence of Patitapabana Jagannath Madalapanji was silent about it. was strongly felt in the Odishan religious thought sphere. The worship of Patitapabana could be very much popular in Odisha after 16th - 17th In the beginning, Patitapabana was century A.D. The deity gained extraordinary worshipped as an image (Vigraha) in the Gumuta popularity in Odisha for the Gundicha and Snana of the Lion Gate of Srimandir. But after the period Yatra on which occasion Jagannath could be seen of Divyasimha Dev (1688 - 1716 A.D.) the relief and touched by all. It was the precious moment of the same god was worshipped in the same for the devotees to be purified from all their sins place. The attempt of Aurangzeb the Mughal king after a Darsan of the Lord. Hence the Yatra was to destroy the Jagannath temple resulted only in associated with the name of Patitapabana. Kabi removal of the wooden image of Jagannath from Samrat has fittingly described the Gumuta of the Lion gate. this aspect in is work Kotibrahmanda Sundari. Another important cause for the popularity of Patitapabana in the Odishan religious thought sphere in the 17th - 18th century A.D. has been pointed out by H.V. Stietencron. He states that the continuous and the dangerous presence of the Dr. Saroj Kumar Panda is the Principal, Gadibrahma Muslims in Odisha had induced the Hindus to College, Delang, Puri.

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World Famous Lord Jagannath

Naresh Chandra Rout

Famous deities associated with Indian culture and for the Vaishnavites, Shiva for the Shaivites, worshipped long since are Vishnu in different Mahabhairab for the Tantrics, Buddha and forms in four µDhams¶, twelve µJyoti Lingas¶ µAnupurusha¶ (void) for Boudhas and Ganesh for (Shiva) in different forms and fifty two µShakti¶ the . The rituals, the adornment outfits dieties in different forms in µShakti Pithas¶. and festivals support one god in different names Out of four µdhams¶ (sacred land) and adornments. Four gods namely Jagannath, Badrinath in Badrika Dham of Uttarakhand, Balabhadra, Subhadra and Sudarsan have been Dwarakadhis in Dwaraka Dham of Gujrat, Sri installed on the raised platform called Ratna Bedi Jagannath in Puri Dham of Orissa and (sanctum sanctorum). Jagannath stands for Shrirameswar in Rameswar Dham of Tamilnadu Shrikrishna, Balabhadra is the elder brother, are being worshipped. Subhadra is the sister and Sudarsan is the all conquering wheel weapon. Shri Jagannath in Puri µDham¶ Subhadra, Jagannath and Balabhadra Odisha is known to common men of other represent the Trinity of Hinduism i.e. Brahma, states as the land of Shri Jagannath, who is not Vishnu and Maheswar. The three deities represent only famous in India but is all over the world. the entire humanity. Jagannath black in colour Jagannath temples have been built and car represents the black race, Balabhadra white in festivals are celebrated in many places outside colour represents the white race and Subhadra, India also. yellow in colour represents the yellow race. In Puri Dham close to shore of the Bay of other temples, idols are made of stone or metal Bengal is known as Shrikshetra (Land of but here the idols are made of specified wood. prosperity) Sankha Kshetra, Bhouma Kshetra, The eyes of Jagannath are circular and devotees Purosottam Kshetra (land of the supreme being), therefore call him µChakadola¶. All these idols are Nilachal (blue hill), Jamanika Kshetra, Uddiyaman unusual and sculpted in incomplete form. It Kshetra, Martya Baikunth (Paradise on earth) et indicates that true and complete picturisation of al. Many ancedotes are cited in support of the God is not possible. It is said God completes his names. morning works at Badrika Dham, puts on his Jagannath is the µKalpa Bruksha¶ (boon robes and ornaments at Dwaraka Dham, takes giving tree), µYogamurti¶ of the , Bishnu his lunch at Puri Dham and wears night dress at

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Rameswar Dham and goes to bed. Therefore Long time elapsed, by the time the king returned Mahaprasad or sacred food in large quantities in only to find another king Galamadhab contending different varieties is available at Puri. Sudarsan, to have built the temple. However Galamadhab the wheel-weapon, due to influence of Buddhism yielded, the problem was solved, and the three is shaped like a cut-out part of pillar with a wheel idols were consecrated in the temple. With time painted on it. Wood is a short living material. the old temple gave way. It is said that construction Consequently µNavakalevar¶ (New idols) are of the present temple was started by Jajati Keshari made and their installation is celebrated at and completed by Chodaganga Dev in 12th specified intervals. Every year renovation of the century. There are differing opinions in different idols is done observing specified rituals. books but historical truth is not available. Origin of Shri Jagannath Shri Mandir (The Grand Temple) In this context there are varying opinion One of the many names of spouse of in legends. The anecdote generally accepted is Jagannath is Shri Shri means prosperity. Campus as follows:- of Jagannath temple covers 10 acres of land. Two compound walls surround the temple. The outer Autochthonous Sabar King Viswabasu wall is called Meghanad Prachir which is 650 ft was worshipping µNilamadhab¶ in µNilagiri¶ Hill. in length, 644 ft in breadth and 20 ft in height. Indradyumna, the king of Abanti was a devotee The inner wall is called Kurma Prachir which is of Vishnu. He wanted to build a temple and install 400 ft in length, 278 ft in breadth and 20 ft in Vishnu therein. Minister Bidyapati sent by the king height. The height of the majestic temple is 214 ft to search for Nilamadhab came to Biswabasu. In 8 inch from the level of Bada Danda (Grand no time Bidyapati and Lalita, the daughter of the Road). The massive temple is full of sculptures in Sabar king were entangled in love. Consequent Orissan style of architecture. A lime coating was upon earnest request of both, Biswabasu took provided in the past to protect the sculpture from Bidyapati to Nilagiri. He stood spell-bound to see effect of saline wind blast on the sea coast. dazzling Nilamadhab. Thereafter Bidyapati Recently the coating has been removed to expose stealthily left the house of Biswabasu and rushed the wonderous sculpture. 15 ft high Neelachakra to Indradyumna to report about the precious (Blue Wheel) made of a compound of 8 metals discovery. The king galloped with his entourage soars at the top of the temple and very large to Nilagiri only to see vacant mountatin. He heard pennant, a symbol of relief to the suffering hovers a heavenly voice that He would float as a tree at the top of the wheel. There are four gates to trunk at Banki Muhani of the Bay of Bengal. The enter into the campus of the temple. East (Main), king managed to collect the tree. After failure of West, North and South gates are called Lion, all artisans, an old artisan volunteered to complete Elephant, Tiger or Khanja and Horse gates. A 33 the idols within a period of 21 days inside a closed ft monolithic sculptured pillar has been installed chamber. After 15 days the door was opened on in front of the Lion's Gate. This is called Aruna the insistence of Queen Gundicha in apprehension Stambha which has been shifted from the Konark of untoward situation when no sound was heard. temple. Idol of Patitapaban comes into view on The old artisan had vanished leaving behind the right side before entering through the main gate incomplete and unique idols. The king went to for relief to that all barred from entering into the Brahma, one of the Trinity, to conscerate the idols. campus. After entry through the Lion's Gate

81 Orissa Review July - 2010 visitors have to cross Baisi Pahacha (22 steps) to Niladri Vihar, Mandir, Koili go round the campus. Actually there are 17 steps Baikuntha (sacred burial ground), Baikunth and the name Baisi Pahacha is a mystery. In front Mahadeb Mandir, Arpaana Gopal Mandir, of Baisi Pahacha stands the grand temple which Mahabir Tapaswee Hanuman Mandir, Bamana is divided into 5 chambers called Bhoga Mandap, Mandira, Laxmi Nrushingha Mandir, Uttarayani Nata Mandap, Jagamohan, Bahar Pokharia and Mandir, Sitala Thakurani Mandir, Jhadeswar Bhitara Pokharia from front to rear. Devotees Thakurani, Beddha Lokanath, Ganesh Mandir, make obeissance standing behind Garuda Parsunath Mandir, Dhabaleswar Shiba Mandir, Stambha facing the prime deities. The door Isaneswar Shiba Mandir, Ananda Bazar between Jagamohan and Bahar Pokharia is called (consecrated food market), Snana Mandap Jaya Bijay Dwar and the door between Bahara (Both Platform), Chahani Mandap (Gazing Pokharia and Bhitara Pokharia is called Kalahat pedestal). Dwar. In Bahar Pokharia there is a pedestal called Bhitara Bedha (Inner Compound Wall): µAnasara Pindi¶. In between Snana Jatra and Temple and sacred places on the inner Ratha Jatra, idols are worshipped on this pedestal side of Kurma Parchira are as follows: for a specified period. In Bhitara Pokharia stand Agneyaswar Mahadeb, Shri Satya Narayan, Shri the Chaturdha Murti (four idols), Jagannath, Radha Ramana Thakura, Shri Batakrushna Balabhadra, Subhadra and Sudarsan on the Mandira, Radhakrushna Mandira, Shri Brahma, Ratnavedi (Sanctum Sanctorum). Although called Bishnu Maheswara Mandira, Shri Hari Sahadeb Chaturdha Murti) there are 7 idols, the additional Mandir, Shri Bata Jagannath, Shri Balamukunda idols being Bhudevi (), Shridevi (Laxmi) Mandira, Shri Bata Ganesh, Bata Mangala, and Nilamadhab. Bhudevi and Shridevi are made Pancha Pandab, Shri Baraha Narayan, Kalpa of metal and Nilamadhab is made of wood. Bata (Boon-yielding tree), Shri Surya Mandir, Bhudevi and Shridevi sojourn to specified Anant Basudeb, Kutam Chandi, Khetrapal destinations during specified festivals as Bije Mahadeb, Muktaswar Mahadeb, Mukti Mandap Pratima (emmissary). Nilamadhab never moves (Salvation Court), Nrusingha Mandir, Jalakrida out of Ratnavedi. Mandap, Rohini Kunda, Natua Ganesh, Shri Bahar Bedha (Outer Compound Wall) : Badri Narayan, Bimala Mandir, Shri Benu Madhab Mandir, Mandani Ghar, Padapadma Temples and other sacred places within Deula Naxa (Temple Plan), Shri Sakhigopal, Shri Meghanad Prachira and Kurma Parchira are as Kanchi Ganesh, Gopinath Mandir, Khirachora follows: Kasi Biswanath, Shri Ramachandra Gopinath, Bhubaneswari, Shir Nilamadhab, Mandir, Veta Mandap, Rosa Ghar (kitchen), Shri Beddha Kali, Shri Laxmi Narayan Mandir, Ramchandra Mandir, Sadabhuj Gourang, Mahalaxmi Mandir, Nabagraha Mandir, Laxmi Mausima Mandir, Barabhai Hanuman, Gurundi Narayan Mandir, Shir Surya Narayan Mandir, Gopal, Puruna Nrushingha Mandir, Buddhima Shir Dadhibaman Mandir, Shri Ramchandra Mandir, Nilachal Upaban (Blue hill garden), Thakur, Pataleswar Mahadeb, Shri Padapadma, Nirmalya Khala (consecrated rice drying area), Shri Narayan Mandir, Shrimandira Karyalaya Panchamukhi Mahabir Mandir, Durga Madhab (Temple Office), Shri Radhakrushna Mandir, Mandir, Sidheswar Mahadeb Mandir, Chakra Garad Ghar (Security Office), Navikata Mandap, Narayan Mandir, Rameswar Mahadeb Mandir, Deba Seva Mandap, Paduka Kunda, Bali

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Bamana Mandir, Shri Nisa Nrushingha Mandir, offered to the Lord that his palms will never be Ekadasi Mandir, Kaliyug Venddha, Dakshina dry. Although called Chhapan Bhogi (Lord Who Ghar, Majana Mandap, Mandir, Shri is served fifty six varieties of food), the number of Bata Balabhadra Mandir, Shri Ananta Sayan. varieties and quantities all so large that it is not Rites and Rituals of Shri Jagannath possible to elaborate them here. Kitchen of Jagannath is said to be the largest kitchen in the Legendarily luminaries like Shankara- world. Legends provide varying opinions as to charya, Ramanuj, Madhabacharya, Chaitanya, why the offered to Jagannath food is called Guru Nanak and Kabir have come to Puri and Mahaprasad. More acceptable opinion says food have left indelible imprints on rites and rituals and festivals of Puri. Syncretism of Vaishnab, Shaiba, offered becomes Mahaprasad and after it is Shakta, mystic tantric and autochthonous rituals reoffered to tantric goddess Bimala. Mahaprasad are reflected in the Temple. Routine rituals continue comprises two main varieties viz Anna from 5 AM to 12 midnight. Gopaniya Niti (Secret Mahaprasad (lunch / dinner variety), and Shukhila rituals), Nakshatra, Bandapana Niti (Rituals in Mahaprasad (Snacks variety), Anna Mahaprasad woship of stars), Ghodalagi Niti (Rituals for consists of Anna (rice), Dali (Lentils & pulses), changing apparels and ornaments), Grahana and Dalma (vegetable and pulses), Shag (Spinach), Parag Niti (Rituals for lunar and solar eclipse), Khata (Pickle), Kanika (Fried rice), Ghia Anna Ashauch and Durghatana Niti (Purification and (ghee-mixed rice) etc. Only indigenous vegetable accident rituals) are observed on specified days. are used in the temple kitchen. Potato, Tomato On Mahastami day, a male goat is sacrificed etc. are not used due to foreign origin. Token outside the temple premises and the blood mixed Anna Mahaprasad taken in two fingers is called with rice is offered to Bimala and thereafter the Kaibalya. Dried Anna Mahaprasad is called temple premises are purified. Deities Laxmi and Nirmalya and it is customary to take a grain of Saraswati of sanctum sanctorum and Nirmalya to complete Puja process in the morning Ramakrushna Madan Mohan, Rama, Lakshman, by the ladies. Very small packs of grated cocoanut Sita, Hanuman, Narayan, Dolagobinda, Bada mixed with jaggery in a piece of dry leaf is called Nrushingha and Panch Pandab of Dakshina Sukhili and is available at nominal cost. Pilgrims Ghara take part in specified festivals on specified distribute Sukhili in villages after return from Puri. days as representatives of Jagannath. Snana and Sukhili also accompanies betel leaf and nut as a Anasara rituals, Ratha Jatra (Car festival) and part of invitation in marriage ceremony and thread Bahuda Jatra (The retreat festival) are famous ceremony. Specified Bhog items are supplied by in India and lakhs of people congregate at Puri. specified µMaths (monasteries) on specified days. Brief description of festivals is furnished test infra. Veshas of Jagannath Bhoga Samagri (Delicacies Offered to Shri Jagannath) Throughout the year Jagannath, Lord was so overwhelmed with devotion Balabhadra, Subhadra and their representative of king Indradyumna at the time of inauguration deities assume different decorated personae on of the temple that he offered to ask for any boon. different occasions. Main µVesas are as follows:- The king asked for the boon that such large Chandana Vesha for 42 days from third day of quantities of food in numerous varieties would be second fortnight of Kartika Month, Elephant or

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Ganesh personae on full moon day of Jyestha, Servitors of Shri Jagannath Harana Vesha on 11th day of second It is said Shri Mandir provides for fornight of Jyestha, Naba Jouban Vesha on new Chhatisha Nijoga or 36 grades of servitors. In moon day of Asadha, Suna Vesha on 11th day of fact the number of grades of servitors is about second fortnight of Asadha, Chitalagi and Rahu 250 and total number of servitors is very large. Rekha Lagi (Ornaments) on new moon day of Raja Seva (Royal service) and other services are Shraban, Banabhoji Vesha on 10th day of first the two main kinds of service to the temple. fortnight of Bhadrab, Kaliyadalan Vesha on 11th Gajapati Maharaja is the first and main servitor. day of first fortnight of Bhadrab, Pralambasura People treat him as roving God. He alone is Badha Vesha on 12th day of first fortnight of permitted to go inside the temple borne in a Bhadrab, Krushna Balaram Vesha on 13th day palanquins to the accompanyment of drums and of first fortnight of Bhadrab, Baman Vesha on 12th trumpet and bow before the Lord in the sanctum day of second fortnight of , Raja Vesha sanctorum. He sweeps Lords' chariots with the on 10th day of second fortnight of Aswina, help of a gold broom at the time of car festival, Radhadamodara Vesha from 11th day of second sweeps Dolabedi and Snana Vedi during Dola fortnight of Aswina to 10th day of second fortnight festival and Snana festival. Daitas (autochthonous of and Vesha on Mondays within servitors) and priests receive betel nut as token this period, Thiakia or Laxminarayan Vesha on of authorisation by the Maharaja to proceed in 12th day of second fortnight of Kartik, search of wood for Nabakalebara (New Idols). Bankachuda Vesha and Tribhubana Vesha on He is the Chairman of temple management 13th day of second fortnight of Kartik, Laxmi committe. Other services are taken care of by Nrusingha Vesha on 14th day of second fortnight the large number of servitors. There are servitors of Kartik, Rajarajeswari Vesha on full-moon day even to chase crows at the time of cutting, rolling of Kartik, Shradha Vesha from 14th day of first and grinding vegetable and spices necessary for fornight to first day of second fortnight of cooking in the temple kitchen. There are also Margashira, Abhiseka Vesha on full-moon day many kinds of servitors for service outside the of Pousa, Padma Vesha on Saturday and Tuesday temple premises. between new-moon day and 5th day of second Snana Jatra (Bath Festival), Rath Jatra (Car fortnight of Magha, Gajaudharan Vesha on full- Festival) and Bahuda Jatra (Return Car moon day of Magha, Chacheri Vesha from 10th Festival) day of second fortjight to full-moon day of Jagannath, Balabhadra and Subhadra are Phalguna, Raja Vesha on full-moon day of taken from sanctum sanctorum to bath altar one Phalguna, Nagarjuna Vesha is adopted in the year by one in ceremonial procession called Pahandi. in which covers six days in place of Bath is also conducted with festive ceremony. It normal five days upto end of Kartik and lakhs of is said that the three deities suffer from fever after people congregate to celebrate the festival. the bath. Therefore the deities are confined to Different personae of one God and syncretism of Anasarapindi up to end of first fortnight of Asadha different faiths and different idols is reflected in and they are worshipped by Daitas following their the Vesha¶s (Note: Months are Indian lunar months rituals. The damage or disfiguration during one of almanac). year is taken care of by restoration of Idols during

84 Orissa Review July - 2010 this period. People congregate for Nabajoubana festival is more famous than car festival in terms Darshan or to set eyes on the youthful Idols on of spendour and convergence of multitude of the first day of second fortnight of Asadha. On people. Bodies of old idols are cremated in µKoili the second day of second fortnight of Asadha Baikunth¶ (sacred burial ground). Jagannath, Balabhadra, Subhadra and Sudarsan Supernatural Powers of Shri Jagannath are taken in slow ceremonial procession to the three chariots which move to Gundicha temple in Jagannath responds to prayer of persons ceremonial procession called Rath Jatra (Car in distress and therefore one of his names is Festival). Lakhs of people congregate to take part Artatrana (Great Healer). There are many in this festival. The deities remain in Gundicha accounts from the devotees depicting relief due Temple till 9th day of second fortnight of Asadha to grace of Jagannath and instances are: episodes and worshipped with the same rituals in Shri of Jayadev, Jagannath Das, Balaram Das, Raghu Mandir. The deities return in Rath Jatra - like Arakshit, Dinakrushna, Salabeg, Dasia Bauri, procession on 10th day of second fortnight of Bandhu Mohanty, Nilambar Das, Rajkumari Asadha. The deities remain on the chariots on Bishnupriya, Gita Panda, Paramesti, Ganapati that day and the next day on which Suna Vesha is Bhatt, Mohanty, Raghu Das, Krupana made. The deities are adorned with precious Panda. Famous example of grace of Jagannath is apparel and heavy crown and ornaments of gold. µKanchi Abhijan¶ (Kanchi expedition). Princess The deities retreat to the sanctum sanctorum of of Kanchi was famous for beauty and erudition. Shri Mandir on 12th day of second fortnight of Purosottam Deb was the Maharaja of Utkal. A Asadha. The Car Festival is famous in the world proposal was mooted for his marriage with the for the unique ceremony and huge gathering of princess. Raja of Kanchi declined with satirical people irrespective of caste, creed, colour, religion remark that marriage with a sweeper who sweeps etc. Running commentary of the festival is the chariots of Jagannath is not possible. Treating transmitted in radio and television during the the refusal as an insult to Lord Jagannath, festival. Purusottam went on expedition to Kanchi seeking Naba Kalebar (New Body) blessings of Jagannath. At Adipur near Chilika As the bodies of four idols are made of lake Manik Gouduni (milk-maid) obstructed the wood, changing bodies after reasonable period Maharaja pleading for unpaid cost of cheese and is inevitable. Nabakalebar is made during the year curd eaten by his two leading soldiers riding black in which the month of Asadha comes in a pair for and white horses producing a gold ring as reconciliation between lunar and solar months. In evidence. Purusottam identified the ring as that of the past Naba Kalebar was held in 1912, 1931, Lord Jagannath leading the expedition. It was a 1950, 1969, 1977 and 1996. Observing specified war between Jagannath-led army with that of rituals µDaitas and priests proceed to Kakatpur Ganesh-led army of Kanchi. Purusottam won the and worship deity Mangala who reveals the war, brought the princess to Puri and instructed location of appropriate trees for making the idols. his Minister to get the princess married with a Trees are located, cut to appropriate sizes and sweeper. During next car festival, when transported to Puri observing prescribed rituals. Purusottam was sweeping Lord¶s chariot, the µBrahma Pinda¶ (Divine matter) is extracted from clever Minister offered the princess to the old idols and inserted in new idols. Naba Kalebar Maharaja.

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Parting Words In the year 1510 AD, Hussain Saha, Pre-eminence of Laxmi, the consort of Sultan of Bengal (Kalapahad) destroyed the idols Jagannath is exemplified in µLaxmi Puran¶. during his attack. Brahma Pinda was secretly Attracted by the welcome wall painting and removed from the idols and carried to devotion of Shriya, of low caste, Laxmi went to Kujangagarh before the attack. In 1575 AD, her house. Jagannath ordered to banish Laxmi Brahma Pinda was salvaged, inserted in new idols from the temple at the behest of elder brother and installed in renovated temple by Gajapati Balabhadra as contact with low-caste people was Ramachandra Dev. Therefore he earned the title forbidden. Laxmi left pronouncing the curse that second Indradyumna. poverty would rage in Shri Mandir after her In 1620 AD in apprehension of attack departure. Jagannath and Balabhadra saw by Moghul Commander Ahmed Baig, Brahma vanishing act of food in Shri Mandir and where- Pinda from the idols was removed and secretly ever they went. At last they agreed to take food hidden in Gadamanitri area of Banpur. Sacred from the house of a low-bred woman in a sea- stone was restored in the idols after four years side house. Items served proved that the food and worship was resumed. was prepared by none other than Laxmi. In 1687 AD, during the reign of Gajapati Responding to the apology of the two brothers, Divyasingha Dev, Nawab Ekram Khan under Laxmi consented to return to Shri Mandir on orders of Aurangjeb attacked Jagannath Temple, condition that caste-bias would be discarded from caused devastation in the temple premises and that day. But servitors prohibit entry of Muslims destroyed the Nilachakra bringing down the same and Christians into the temple. Most probably such from the top of the temple. prohibition is in practice due to waves of invasions by Muslims on Orissa, Shri Mandir and other In 1733 AD, before the attack of Taki Temples and anti-Hindu activities and Khan, the idols were carried in litters to Tekali at patronisations of Christianism by Christians as a the border of Khalikote kingdom. Idols were safety measure. restored in the temple after peace prevailed. All corporeal beings have to undergo Jagannath is not the Lord born out of fear cycles of weal and woe and Shrimandir and as conceived by Bertrand Russell. He is the Jagannath are no execeptions. At the time of gurdian, guide and guru to the devotees and the coronation of Jajati Keshari in the 9th century AD, bond with Him is unbreakable. People go to Shri Mandir was devoid of the idols. It was Jagannath with betel leaves and nuts to invite Him ascertained from servitors that the idols were as the first invitee in marriage and thread secretly transported to Sunupura (Sonepur) and ceremonies. buried somewhere secretly. The Maharaja salvaged the µBrahma Pinda¶ and conscerated new idols inserting the same and worship was Naresh Chandra Rout lives at 19, Buddha Nagar, resumed. Bhubaneswar-6.

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Lord Balarama

Er. Nirakar Mahalik

Balarama, the elder brother of Srikrishna was one The story is told in of the ten incarnations of Vishnu as stated by differently that Lord Vishnu being satisfied with Bhagabat and other Puranas. His father was the prayer of Devatas gave two bunch of hairs- Vasudeva of Yadu clan but he had two mothers black and white separately for the benefit of and Rohini. Maharaja , the king humanity, these two bunch of hairs converted to of Mathura killed all the six issues of his sister Balaram and Srikrishna. Devaki as one of her sons was to kill him according to some forecast. So Goddess Balaram took birth after two months from Yogamaya had made some miracle for her seventh Rohini on the day of Shravan Purnima (Gahma issue, while Devaki was pregnant. Yogamaya Purnima). He was called Sankarshan as he was extracted the foetus from the uterus of Devaki extracted from others womb. He killed while she was eight months pregnant and placed Pralambasur by fisticuffs in the forest of Bhandir. it inside the uterus of Rohini. Rohini at that time He threw the Dhenukasur whose body was just hide herself in Nanda's house at Gopa for the fear like an ass from the top of stiff mountain and killed of demon Kamsa. him. It is said in Bhagabat that - King Raibat established the kingdom of 'Devakya Jathare Garbham Shesakhyam Kususthali now called Dwaraka, which is twenty Dham Mamakam, four kilometers from Pore-bandar inside the sea. Tata Sanni Krushya Rohinya Udare King Raibat gave his daughter Rebati in marriage Sanniveshaya' with Balarama. he had two sons from Rebati named Nishastha and Ulluka. He had also three Bhagavat [10-3-(8-10)] brothers and one sister Subhadra from Rohini. It is said in Bhagavat that the supreme Afterwards when Jarasandha attacked Mathura power called which is the abode of Lord again and again, King Raibat donated Dwaraka Krishna (Vishnu), took birth as a human in the to his son-in-law Balarama and Srikrishna. form of foetus in the uterus of Devaki. Goddess Yogamaya had extracted the foetus of Balarama Balarama once sealed the mouth of River and placed it safely inside the uterus of Rohini, Yamuna as she disobeyed him. He dug a channel the second wife of Basudeva. So after birth his with his plough to divert Yamuna. She begged name was Sankarsana. appology to Balarama for her disobedience. Hala

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(Plough) and Musala (Club) were his main Rahilu Se Purusottam attributes. So he was called Hali. He pardoned Nitya Rahasa Arupam. Yamuna for her sin. Ye Rudra Balabhadra Rupa In other occasion , son of Atanti Ananta Swarupa. Srikrishna abducted Lakhyana, daughter of Ambe Shree Jagannath Dehi Duryodhana from her Svayambar Sabha but he Brahma Subhadra Hoi Tahi. was kept in custody by Kauravas, Balaram Radha Gupata Heu knowing this, gave a proposal for the marriage of Atma Sangate Puja Pau. Samba with Lakhyana. But Kauravas dishonoured Balaram. Angry Balaram threatened Poet Yosobanta Das, one of the great poet of Kauravas, to throw their capital in holy Ganges Panchasakha group told that Balaram, Srikrishna by his plough. When he sacked his capital and Subhadra took rebirth in Purusottam Dham Duryodhan agreed the proposal and gave his as Balabhadra, Jagannath and Subhadra who are daughter Lakhyana in marriage with Samba. the Supreme Gods Rudra, Vishnu and Brahma respectively. The Saura Puran states that - Sarala Das one of the greatest poets of Matsyah kurmo varaha schah in his magnum opus Sarala Narasingho atha vamanah Mahabharat in 15th Century AD already told the Ramo Ramascha Krishnascha Buddhah Kalki same thing- Cha Te Dasha 11. 15/25 (Soura Purana) "Rama Krishna Subhadra Je E Tini Pratima Matsya (fish), Kurma (Turtle), Baraha (Boar), Shree Purusottame Bije Hali Hari Brahma" Narasingha (man-lion), Vaman (Dwarf-man), Here the poet told that Balaram, Krishna Rama, Balaram, Krishna, Buddha and Kalki are and Subhadra in Dwapar Yuga are the same ten incarnation of Vishnu. Here Balaram is Balabhadra, Jagannath and Subhadra in regarded as Vishnu. Now he is regarded as Debata Nilachala. or God. So Balarama became (Bala+Deva) Accordingly to Prof. Prabhat Mukherjee Baladeva. Krishna and Balarama are regarded in about 5th Century AD Sankarsana and as Hari and Hara. Here Balarama is regarded as Vasudeva came to be known as Jagannath and Lord Siva. Siva is helping Vishnu in every Balabhadra in Orissa. Brihat Samhita of incarnation like Rama-Laxman in Tretaya Yuga. Varahmihira (6th Century AD) enjoins to place In Dwapar Yuga as Krishna-Balarama and in Kali Ekanamsa (Subhadra) between Baladev and Yuga they are Jagannath and Balabhadra. Krishna.A stone image of Balarama which is now Balarama like Laxamana is a yogi, traveller, silent preserved in Lucknow Provincial Museum is a worker, renunsation, truthful and Sanyasi as sure proof that his worship was prevalent in described in different Puranas. Poet Yosabanta Mathura during the Sunga period (2nd century Das said in Prema Bhakti Brahma Gita that BC). The deity holds club (Masala) in his right Rudra-Siva is Balarama or Balabhadra :- hand and Hala (plough) in the left. "Tahum Se Ambhe Tini Bhrata The earliest representation so far available Yekante Bhaliu Gupata. of the holy triad of Krishna-Vasudeva, Subhadra

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(Ekanamsa) and Sankarsana-Balarama is group in his Dandi Ramayan so magnificently as preserved in Musuem, Pakistan (2nd follows:- century AD). Here two armed Balarama is in "Jaya Tu Srihari He Ashesa Janadhari standing pose and holding a colossal plough (hala) Rohini Nandana Tu Pralamba Hotakari in his right hand. The association of Krishna Rebati Kanta Kalandi Jale Tora Khela Balaram in a few Jain reliefs from Mathura Nilabastra Paridhan Ayudha To Hala Museum and datable to the Kusan Period is also Taladvaja Aharam Sirare Kundali worthy take note of. Jara Pade lule Sarba Devanka Mauli Sudha Spatikaku Jini Tora Deha Besides image of Balarama, some Swarna Kundali Sobhita Tora Beni carvings representing some incidents of the life of Mastaket to Sapta Phani Kirita Mukuta Balarama and Krishna of 2nd or 3rd Century AD Mukuta Kadamba To Shohai Kantha Tata" have been discovered from Tumain (ancient Balabhadra you are Vishnu, Rohini Nandan, Tumbavana) in Gwalior State. It is found in an Pralamba Killer, Rabatikanta, playing inside the ancient building decorated with beautiful and water of Kalindi, wearing blue dress your attributs interesting carvings. is Hala (plough), riding Taladhvaja chariot having headdresses. All devatas worship you. You are Worship of Balarama are found from the as white as spatika and wearing gold ornaments archaeological exeavation at Paharpur in Rajsahi in the ears with snake hood in head and jewel district of . One gray sand-stone nakelace on your neck. sculpture of Balarama, one of the ten incarnation of Vishnu depicted here with plough (Hala) under Puri is called Shreekhetra or Purusottama snake-hood is found there. Fight of Balarama and khetra. Here Lord is Uttama-Purusa having his Krushna with Chanura and Mustika the two wife Laxmi, elder brother Balarama and sister wrestlers of Kansa is depicted clearly. Another Subhadra. Shree is Laxmi, when Shree left Shree khetra only Khetra (field) remains there. Poet scene of dragging of Kamsa by Balarama and Balaram Das describes in his 'Laxmi Puran' that Krishna is found there which shows that the when Laxmi left Uttam-Purusa, the Purusha Balarama worship spread to Bengal. became helpless and lived without food. Once From Imadpur in Muzaffarpur district of elder brother Balarama showed his admistrative one bronze image of Balarama having four power over his family members. One day a hands with snakehood along with Ekanamsa and untouchable lady Sriyachandaluni worshipped Krishna were recovered which now adorns the Mahalaxmi deeply. Laxmi went to Sriya's house. King Edward VII Gallery of the British Musuem Elder brother Balaram knew the fact and directed showing the Balarama worship in Bihar. Lord Jagannath to drive Mahalaxmi from Shree- Mandir as she went to a chandal house. Mahalaxmi In Orissa Balarama, Ekanamsa and left Shree-Mandir, as a result of which Balaram Krishna are worshipped at Ananta-Vasudeva and Jagannath could not get Mahaprasad (rice) temple at Bhubaneswar and Balaram as they were anti-Laxmi (Laxmidrohi). Nobody (Balabhadra), Subhadra and Jagannath are gave them food. At last they went to Sriya worshipped in Jagannath temple at Puri. Chandaluni's house where Mahalaxmi dwelt. They Swarupa of Lord Balarama is described were satisfied with usual food and Podapitha by Balaram Das, one of the poets of Panchasakha (cake) distributed by Shreeya. Mahalaxmhi came

89 Orissa Review July - 2010 back to Sri Mandir again. Here in the Laxmipuran described as in Naga (snake)form. When Jadu the greatness of Laxmi has been established. She clan was destroyed one Anantanaga emerged from is the cause of all happiness of Lord Balaram and Balaram's mouth and entered into the ocean. Jagannath. Jagannath Dash, one of the greatest poet of Orissa Balarama, the elder brother of Srikrishna describes like this:- went on tour to different places during Mahabharat War without supporting either "Jadaba Bala Nasta Dekhi ! Rama Bujhile Beni Akhi Kauravas or Pandavas. Pravachana Yagnya was Takhyane Nija Yogabale ! Ananta Paseele Patale" organised by Rishi Lomaharshana in the holy forest Now Balarama, Subhadra and Krishna of Naimishyaranya. Rishi Lomaharshana sat on are worshipped in Shree Mandir at Purusottama the sacred chair of Vyasa. Balarama after returing Khetra Puri as Lord Balbhadra, Subhadra and from his travel trip entered Naimishyaranya during Lord Jagannath. the course of Pravachana programme. All Rishis and devotees paid respect to Balaram except Rishi Famous Indian Poet Bidyakar Mishra Lomaharshana. Balarama threw his sharpen Bajapayee in his "Nityachar Paddhati' prays crusha to Lomaharshana and he was killed. All Lord :- Rishis denounced Balaram and ultimately he went "Namasteastu Jagannath Namasteastu Pitamaha, to different holy places to have bath in holy water Narayan Namasteastu Balabhadra Namostute" to wave out his sin. References : It is said that Balaram went to Jajapur to 1. Bharatiya Paramparare Devatrayi by dip in water of Baitarani river to wave out his sin. Khagendra Nath Mallik 'Jhankar'-55th year 4th He fought with demon Kandarasur at issue. and killed him on Kartika Akadasi day. Balaram 2. The History of Medieval Vaishnavism in married his daughter Tulasi on Dwadasi day of Orissa by Prof. Pravat Mukhree, Orissa District Kartika. Every year Tulasi Bibaha festival is Gazetteers, Puri. performed on this day at Baladev Jew temple at 3. V.S. Agrawala-A Short Guide Book to Mathura Kendrapara. Museum. 4. (a)Interrelation between Vaisnavism and According to Srimad Bhagabat, it is said Saktism in Orissa by Mahesh Prasad Dash, that while Akrura was returning from Gopa to the OHRJ-Vol-XI-1963. Mathura along with Balaram and Krishna, he saw (b) Krishna and Baladev as attendant figures the miracle inside Kalandi water during his bath. in early Indian Sculpture-R.C.Agrawala-IHQ- He saw Srikrishna sat on the lap of Ananta XXXVIII March 1962. (Balaram), the bright white Sheshanag having 5. Vaisnavism-Kunja Govinda Goswami-IHQ- thousand snake-hoods:- Vol.-XXX 6. Vaisnavism-Kunja Govinda Goswami IHQ- "Sahasra Shirasam Debam Sahasra Phana Maulinam Vol.-XXXI Nilambar Bisashvetam Shrungeih Shvetamiba Sthitam Tasvota sange Ghanashyama Pitakausheya vasasam 7. The cult of Ekanamsa-Shyam Chand Mukherji- Purusham Chaturbhujam Shantam Padma- IHQ.Vol.-XXXV Putrarunekshyanam." 8. Kendrapara Zilla Itihas-Pratap Kumar Roy. (Bhagabat-10-40-(45-46)

Here Balarama is called 'Ananta' or Er. Nirakar Mahalik lives at N1/82, IRC Village, 'Shesa Naga'. Balaram while on death bed, was Bhubaneswar-15.

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Realization of Lord Jagannath

Ramesh Chandra Dash

Lord Jagannath is the master of the universe. He for fine characteristics of the such as is Lord Purushottam as described in many universality, impersonality, rationality, catholicity Puranas such as the , Bhabisya and optimism. He is the reminiscient of all religious Purana, Vaman Purana, Vishnu Purana and so on. activities undertaken by great asceties and seers Lord Purushottam first established himself in of the country. People bear Him in mind during Odisha - "Odre tu Purushottamam." In no other all stages of life namely childhood, householder, part of the country the supreme Lord is wandering mystic and renunciation and mental worshipped as Purushottam or Jagannath. status like consciousness, unconsciousness and Lord Jagannath - Purushottam exercises trance. His Car-festival is equally enjoyed by child deep influence in social and religious lines and old, poor and rich, people of all places, races, of Odisha. For His religions, castes, colours and antiquity, age-old rituals, status. traditions, festivals, The unmanifested legends etc. has been the (Nirguna) supreme soul was prime adorable deity of the only available when and where country as a whole. For His there was nothing besides utter strange visage and fibre darkness. He desired to be catholicity Car-Festival and manifested and reign the total splendid fame made him most universe as Lord Purushottam. visited and favourable amid He completed the process people of the whole world. of creation within a twinkle His edifice, Mahaprasad of eye in ten stages. These and participation of innumerable people in His stages are named as creation of Mahatattwa. service do cast a spell over all who become Ahankar, Tamasik Ahankar, Rajasik Ahankar, inquisitive of Lord Jagannath. He sees no Sattwik Ahankar, Ignorance, trees, birds and discrimination among his children. He always is animals, human beings and divine elements. This remembered right from birth to old age and dawn was possible after the convulsion of primary nature to dusk. His concept may be difficult to by His river of illusion instilling life force. All the understand yet very clear and familiar. He stands creatures inherited three qualities of nature like

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Sattwa, Raja and Tama by the sweet will of the Sthi tyaadaye Hari Biranchi Hareti Sargyaah Lord Himself. The qualities are bestowed as per Shreyaamsi tatra khalu sattwataronru namsyah" the record of past deeds. His creation is endowed -The Bhagabata with 24 Tattwas (essences) such as Purusha (Kaal-death-time), Prakruti (Prime nature), Thus these three deities are highlighted Mahatattwa (the great essence), Ahankar (Pride), as Trinath, Trideva or Triratna etc. But the lord five fundamental elements (sky, air, light, earth and can take any number of appearance in any medium water), five senses (vision, hearing, taste, smell, of life when Dharma (righteousness), His creation touch), five sense organs of knowledge (eye, ear, gets endangered and blemished. He may incarnate tongue, nose, skin), five sense organs of action as a divinity, ascetic, man, aquatic, bird, animal at (mouth, hand, foot, genital and anus). Mind is once or to dislay a life for the betterment of created of food and is added to the essences as people. The incarnation has three main aims- the 25th. protection of pious people, punishment of impious souls and re-establishment of Dharma as the right Mind is the controller of all the senses. It track. The purposes are described in the Gita, has three substances (sattwa, raja, tama), three Bhagavata and other Puranas. However, the Lord layers (conscious, unconscious, meditative), four is not required to come down Himself with all His abilities (reason, conscience, intelligence and splendour. Thus six varieties of incarnation are pride) and five stages (scattered, ignorant, underlined in our scriptures such as- Partial, converging, concentrated and restrained). It is the Interposing, full fastive, incarnation of qualities root cause of love, manners, determination, (Gunavatara), incarnation of Manwantaras (time bondage and salvation etc. units) and Jugavatara (Ages like Satya, Treta, However, man is blessed with essences Dwapara and Kali) and special incarnation. Lord of the creation and the soul remains as the witness Purushottam-Jagannath is the source of all to all our activities. The prime aim of the creature incarnation. All incarnations emerge from Him and or soul is to unite with the great soul. He is to merge into Him after the objectives are choose the best among all pursuits like piety, lust, materialised. material prosperity and emancipation. Lord There is no certainty of occurrence, Jagannath is the image of Purushottam. Man variety, time, quality etc. of incarnations. That is thrives to commune with Him for fulfillment of the Lord's figment of imagination. However, a individual goals. But devotion without any goal is research has tried to make a chronological list of the best among them. incarnations. It may not be so accurate. In general, Lord Purusottam has established Himself we know about ten incarnations as laid by Padma as Brahma, Vishnu and Shiva in appearances or Purana or Geet Govinda namely Matsya, Kurma, names like Subhadra, Jagannath and Balabhadra Varaha, Nrusingha, Vamana, Parshuram, Sri Ram, being endowed with Rajasik, Sattwik and Balaram, Sri Krishna, Buddha and Kalki. Many Tamasik qualities. Lord Brahma creates, Lord authorities like the Mahabharat, writings of Vishnu protects (By Sudarshan) and sustains and Ramanuja are silent on accurrance of Buddha as Lord Shiva annihilates the creation. an incarnation. "Satwam rajastama iti prakruterguraasteirjuktah However, the Bhagavata, Matsya, Parah purush eba ihasya dhatte, , Bishnu Garbha Puranas have

92 Orissa Review July - 2010 highlighted many incarnations. Among them, the the Bhagavata which provides earliest reference list of the Bhagavata containing 24 incarnations is to Lord Jagannath at many instances. most popular. But the sources also reveal information as much as 45 incarnations as follows- A devotee sees Lord Jagannath as the Purusha, Ananta, Pouskar, Sanak, Hansa, greatest pleasure and the Lord is kind-hearted Narada, Matsya, Sri Hari (Saviour of Dhruva and and unilateral. he comes down to the Badadanda Gajendra), Pruthvi, Jagna, Kapila, Varaha, (Grand Road) to offer visual to millions of Nrusingha (Killer of Hiranyakasipu and saviour onlookers devotees of all age, caste, creed, of divine consorts), Bibhu, Satyasena, Nara- colour, sex, status etc. Infact, in His eyes there is Narayan, , Ajit, Kurma, Dhanwantari, no discrimination. He is worshipped in all forms- Mohini, Vamana, Sarbabhouma, Rushabh, may be of Vaishnavism, Saivism, Saktism, Viswaksena, Dharmasetu, Swadham, Jogeswar, Tantricism, Souraism, Vinayak, Ramaite and Brihadbhanu, saviour of Balakhilya ascetic, curse others. He is prayed as Lord Vishnu, Rudra, Sakti, liberator of Indra, Bharat, Mandhata Chakrabarti, Surya and Ganesh principally while His 'gem dias' Parsuram, Vyaasa, Sri Ram, Balaram, Sri contains other sculptures like Madhab, Sridevi Krishna, , Anirudha, Sisumar, Jayant, and Bhudevi in addition. Buddha and Kalki. It is an irony of thought that people visit The incarnation always carry the same Him to satiate piety, material prosperity, lust and saviour of Lord Purushottam, all are divine and emancipation as four goals of life (Purushartha) full in every respect. Though Orissa has no such when scriptures advise that devotion without any ancient shrine like that of Jangi-Dasavatara desire is the best way to obtain Him. It is wise to temple, yet Saintala ( district) has keep mind peaceful, purified action and speech accommodated remains of such a shrine of 6th in right prospective, lest devotion and prayer have century A.D. Till today, we find sculptural pieces no meaning. Presently we run after youthfulness, depicting ten Avataras on the edge of the sculpture wealth, authority, unconsciousness which will not that surround the standing posture of Lord Vishnu. help to fulfill the real goal of life. To get Purushottam, one is to do moral activities, perform Interestingly, Puri Jagannath temple jagna, munificence, austerities, read holy books, depicts Avataras on corner projections as that of control mind, restrain senses, give up bad habits, Nrusingh temple in the same campus. The latter practise Astangika , devotion and indifference monument displays a fish and a tortoise at the in right sense, gather spiritual knowledge and see respective niches in place of Lord Matsya Avatara others in same way like self. This is the righteous- or Kurma Avatara. Jagannath temple is the hub way to realise Lord Purushottam-Jagannath. of all religious activities - Vaishnavism, Saivism, Saktism, Buddhism and so on. Naturally the roof of entrance passage of Jagamohan exhibits 31 Ramesh Chandra Dash is the Tourist Officer, Keonjhar, niches for 31 avataras probably in conformity with Madhapur, Dist.-Keonjhar.

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Sri Jagannath Represents Orissa in Global Affairs

Dr. Ramakanta Kar

The holy city of Puri is a famous pilgrim centre ethics of trinity is scientifically analysed, there is and is well-known in global areas as Jagannath the evidence proved by ³21st century of Srimad Dham or Srikshetra. Lord Jagannath is the Bhagabat Gita´ at H.E. Research, Westgate presiding deity of Orissa and Srikshetra, the nerve Lane, Puri, Sri Krishna says to Arjun (14/3)´mam centre of various religious sects and philosophical Mahat Brahma´ that means His spark doctrines. Srimandir is situated on a side of Brahma impregnates the mahat (hydrogen) in the Srikshetra having four famous deities situated on yoni or in the crater of the galaxy which makes Ratna Simhasana. Sri Jagannath, Sri Balabhadra, possible from the selves to come into being. Here Maa Subhadra, Sri Sudarshan present Mahat is hydrogen or proton, electron the aggregate of sum total of all the souls and neutron, The two eyes of Lord in the universe, which is contained in Jagannath represent symbolically them. That is why He is two Protons, that of called the Supreme Lord of Balabhadra represent two the Universe. neutrons and two eyes of Sri Jagannath Maa Subhadra represent (Vishnu) is of black colour, two electrons. In the whole Sri Balabhadra (Shiva) of body of these three deities, white colour and Maa their eyes are most Subhadra (Brahma) of prominent. These three yellow colour. The human automatic particles when being in global areas are of fuse with Brahman, it these three coloured people. becomes an individual soul. Generally the colour of Maa The Brahman is actually Subhadra represents the colour of placed within these deities the Indians, Sri Jagannath represents symbolizing this very fact. the colour of the Africa people of and some Indians Sri Jagannath, Balabhadra and Subhadra also. Sri Balabhadra represents the colour of the represent the aggregate or sum total of all the souls Western countries. The colour of trinity represents in the universe which is contained in them. That is the colour of the people of global areas. If the why He is called the Supreme Lord of the

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Universe. Brahma is not a worshippable deity, Devamantras and Devi Mantras based on Tantra yet He is worshipped as Subhadra in Srimandir. tradition. There is no any discriminations or As electrons, protons and neutrons originate from feelings of caste, creed, colour, religion or a single source, they are therefore, like brothers Sampradaya. These three deities are very peculiar and sisters. Protons and Neutrons are Sri to see because Sri Jagannath is deeply black Jagannath and Sri Balabhadra respectively two having two big eyes without eyelids. Sri brothers and electron their only sister Subhadra. Balabhadra is deeply white in colour having no One jean produces three years just as one Daru palms and feet. Ma Subhadra also yellow (wooden-shape) creates three darus or deities Sri coloured having no hands and legs. Despite the Jagannath, Sri Balabhadra and Maa Subhadra. shape these deities attract all the devotees of the As the principle of , the trinity world. The temple of Lord Jagannath is famous have been produced from a single, the supreme. throughout the Hindu world, but Lord Jagannath The Trinity (GOD) have been created from one Himself is accepted by all the religions of the source i.e. the supreme power (Durga Shakti). global affairs. Sri Jagannath stands as the symbol The supreme produces the root Shakti of equality, fraternity and the progress of entire (Yogamaya) or Subhadra (Brahma)-G (generator) human civilization. then Vishnu were produced as Sri Jagannath ± O In Madala Panji, it is mostly described (organizer) and Sri Balabhadra (Shiva) was that a large number of Mathas, Kotas, Jagas produced as the Destroyer-D. These Trinity were and Akhadas or religious monasteries belonging produced from one gem. So Upanishad proved, to different sects are located here centring around ³Yaha Brahma Sa Bishnuhu Sa Aba Maheshwar:´ the shrine of Sri Jagannath, as the different priests, ³ That means the trinity in one. This ethic preachers, tourists, poets, saints etc. of the world covers the universal or global thought of have visited in the past and established their ethical philosophy. centres at Puri. The devotees of all faiths have visited to Puri and they described in their spiritual In the classifications of human caste in books regarding their own feelings. So their global affairs mainly one is male and other is Mathas are interconnected with Srimandir and all female. So in Srimandir Sri Jagannath, Sri the devotees of all faiths of the world come to Balabhadra and Maa Subhadra are worshipped Puri to see the art and architecture of the temples as Vishnu, Shiva and Brahma respectively. Like and the locality and enjoy the world famous this these three deities are males and also Rathyatra and also get self satisfaction seeing Lord worshipped as Tara, Bhubaneswari and directly. At that time Lord Jagannath represents Dakshinakali as females in classical ethics. It is Orissa in global affairs. described in ³Mahanirvan Tantra´. ³Tara Sakshyat Shulapani Subhadra Bhubaneswari. Niladrau tu Jagannathah Sakshyat Dakshinakalika´.

So there is the system of rituals in Dr. Ramakanta Kar is the Editor of ³Yoga Pallava´, Srimandir. Bhoga is offered to trinity by Gudia Sahi, Puri-1

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The Full Limbed Lord Jagannath of Jagulei Patna

Braja Paikaray

Lord Jagannath belongs to both and Non- in the year 1918 with the co-operation of the Aryans. Though Srimandir, Puri is his permanent local people. abode, Lord Jagannath manifests his divineself in forests, in villages and in different Mathas in all After some years a strange incident corners of the State of Orissa. occurred. The house in which the Bigrahas were offered seva puja was completely burnt but the Once upon a time, Khurda, the land of fire had not touched the ³Daru Bigrahas´. Khandayats and Paiks was the capital of the Gajapati Kings. Lord Jagannath had joined in the After the death of Mahanta Raghubar Das military expedition to Kanchi as a horse riding his chief disciple Digambar Baba continued the Paik and hence the Lord desired to manifest his seva puja of the Lord and the ³Ratha Yatra´ was divineself at Jaguleipatna, Khurda having full limbs also being observed as usual. But after the death and accordingly Lord Jagannath, Lord of Digambar Baba the ³Jaguleipatna Matha´ was Balabhadra and Goddess Subhadra have completely forgotten from the minds of the people. manifested themselves having full hands and legs. In the year 1980 due to the sincere effort As per the version of the local people Lord of the local people and with the active co- Jagannath has manifested himself here as the operation of the then local M.L.A. Dr. Prasana ³Kalki Avatar´. But as per the local legend a Kumar Patsani, a concrete building was holyman namely Mahanta Raghubar Das was an constructed for the ³Daru Bigrahas´ and one ardent devotee of the Lord. He established a ³Garuda Stambha´ was installed at Jaguleipatna Matha at village Jaguleipatna when the village was Matha and Ratha Yatra was restored with great encircled with forest and thick bushes. Once in enthusiasm. In the present time the number of his dream Mahanta Raghubar Das was ordered tourists, research scholars and visitors have by Lord Jagannath to establish the ³Daru Bigraha´ increased to Jaguleipatna Matha to have a with full limbs at his Matha and to offer seva Darshan of the full limbed Jagannath, Balabhadra puja. It was also ordered by the Lord to collect and Subhadra. the ³Holy Daru´ from the jungle of ³Beruan Village´ near Khurda. As per the Lord¶s desire Mahanta Raghubar Das collected the ³Holy Daru´ and established the three Bigrahas at Braja Paikaray is an Advocate & Notary Public, Jaguleipatna Matha and started the ³Ratha Yatra´ Bhubaneswar Court, Bhubaneswar - 14.

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Panchasakha and Their Cosmological Theory

Sasanka Sekhar Panda

The theory of the universe, or in other words Brahma, the God wished to create. He became explanation of the uncaused cause has ever been compassionate and his bliss percolated out as the the first problem in every religion. Like the Sabda´. This idea of compassion reminds us of Puranas and Tantric texts, the Panchasakha the development of Karuna in Mahayana literature also abounds with it. Buddhism. Buddha was then meditated upon as the Lord of Mercy. The Panchasakha starts with the eternal question of ³who was there when all this The Panchasakha and other Vaisnavas of phenomenal universe was not´. The problem of Orissa become one with the Vajrayanists in the Prime Mover is still beyond our reach and maintaining this Sunya as a Supreme Being- the can only be explained negatively-´ He is not this, Sunya Purusa, who appears to be the same as not this-"neti neti´. The Prajnaparamita Vajrasattva. Hrdayagarbha, a later Buddhist scripture Dasa in his ³Sunya describes Sunyata as ³neti neti´. Therefore, it Samhita´ states- ³You have well asked me of seems that there is a lot of similarities between the esoteric mystery. The Sunya Purusa is just a the Panchasakha ideology of Sunyata and that prisoner in Sunya, and creating all illusions. He of the Buddhists. The concept of Sunyata, being remains quite indifferent to them. But at the same the most characterstic ideology behind Jagannath, time, he is very kind to all and he also resides in formulated by the Panchasakhas can be no doubt all the created things. Moreover, he is well versed the continuation of the Vajrayana idea of the void in crafty devices and so is the author of all sorts accepted by Vaisnavism after identifying it with of performances.1 Another member of the the Vedantic idea of Nirguna Brahma. Panchasakha group, in his Virata The factor of compassion (the second Gita and Chaitanya Dasa (a contemporary of the factor which necessitates the function of world Panchasakhas) in his Visnugarbha Purana have creation the first factor being the factor of conflict also described about the Sunya Purusa. or imperfection) in which Balarama Dasa and Almost all the writings of many other Achytananda Dasa think that compassion moved Vaisnavas of Orissa are replete with similar brilliant God to creation. ³after crores of years, description of the Sunya Purusa, who is compassion came to me and I wished a creation´ sometimes called Virata Purusa, Nirakara and or ³when all was submerged in the Sunya Adi Brahma.

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The same ideas may also be traced in the Buddhas- Vairocana, Aksobhya, Ratnasambhava, description of the Vajrayanists. Amitabha and Amogha Siddhi. A Buddhist work, the ³ Jnanasiddhi´ of The tradition about the position of the Sambala king Indrabhuti, for example, states, ³He Panca-Dhyani Buddhas in the Mandalas and (Vajrasattva) is the Being without origin and end similar mystic diagrams, is also to be found in the all good the soul-substance of all, the literature. In the ³Visnugarbha Purana´ the six enlightened one included in him all the static and Visnus including Nirakara Visnu are given similar the dynamic.2 positions in the Sunya Mandala (N.N.Basu, in his ³Archaeological Survey of Mayurbhanj, PP. In the ³Sri Vajra-Mandalankara´ CL.XXXVII has also brought the identification quoted in the Jnanasiddhi, it is said, ³he eternally of five Visnus with the five Dhyani Buddhas). belongs to all the elements, to all the beings. He remains pervading all the bodies in the form of Even the colour scheme found in the the flow of consciousness.´ Buddhist pantheon is not missed, and in the He is immutable, unthinkable, pure, manner of the six Tathagatas these six Visnus are represented in different colours like white, passionless, perfect void like the sky, free from yellow, saffron, red, blue and green.4 Moreover, existence and non-existence.3 Example of this type as the five Tathagatas have their respective are abound in the Vajrayana works like , four of these Visnus have four Prajnopaya Viniscaya Siddhi, Advayavajra of their own, who are credited with the Samgraha, Hevajra Tantra, Samputika etc. creation of eighty four worlds. The Sunya Purusa of the Jagannath cult as expressed in the Panchasakha literature in It may also be pointed out that the Orissa is an expression of µChidvilas´ embodying conception of the five Tathagatas is present in the Yogic speculation of the Jagannath cult, where thereby the conception of the Vajrasattva of five out of the six plexuses (Satcakra) of the human Tantric Buddhism. It may also be pointed out that body are presided over by five Devas, viz. both Sunya Purusa and Vajrasattva are alike Ganesa, , Brahma, Vishnu and Siva regarded as the non-dual state of Sunyata and and the sixth one by Anadi the analogue of Adi- Karuna and are characterized as the Primal Buddha. The noticeable fact is that the five Devas Enlightened One-Adi Buddha or Adi Brahma. are represented with a number of accessories i.e The theory of five Dhyani Buddhas, the divine Saktis, (Mounts), expounded in Tantric Buddhism has found a Bijamantras, colours, Karmas (Actions), striking exposition in ³Visnugarbha Purana´ of Pranas and vital winds almost in the manner of Chaitanya Dasa where it has been given a novel the Five Tathagatas (Dhyani Buddhas). Vaisnavite setting. The minor differences existing between This great philosopher conceives of six the accessorial schemes of the Dhyani Buddhas Visnus one of whom known as Nirakara Visnu and the Devas are very probably due to the is characterized as the shapeless and figureless assimilative nature of the Jagannath cult itself (as Sunya and hence is the same as Vajrasattva, expounded in the Pancasakha literature). while the other five who are emanations of Alekha In this way one can find a lot of similarities Purusa do undoubtedly resemble the five Dhyani between the cult of Jagannath and Buddhism the

98 Orissa Review July - 2010 reasons for which are critically analysed and (page-26) This tooth-relic is worshipped even discussed in the following manner. now-a-days in the shrine at Kandy (Srilanka). The great Jagannath cult of Orissa has Therefore there are ample evidences to belief the story of king Guhasiva and his sacred tooth-relic. become symbol of universal brotherhood where King Guhasiva was ruling Kalinga in the 4th most of the important religious movements century A.D.8 occurred in India have amalgamated. In a long course of time and passing through many changes As the antiquity of Jagannath as a Hindu and religious cross currents of variegated nature god is yet to be traced back to the 4th century the deity has obtained its present form. A.D archaeologically and epigraphically, it can be presumed that the story of the Kalinga invasion Archaeologically as well as epigraphically of Yavana Raktavahu in 323 A.D9 (as narrated in the historical importance of Puri in connection to the Jagannath temple records Madalapanji) has Purusottama cann¶t be established prior to the th a striking similarity to the Kalinga invasion of 7 century A.D. For the first time the names of Khiradhara. Both invasions took place in the 4th Purusottama (Jagannath) and his elder brother century A.D.. Therefore, it seems that the story Balabhadra (Balaram) occurred in the Neulpur of Jagannath being taken away to some unknown grant (copper-plate inscription) of the Bhauma place for safety by the the then Kalingan king king Sivakaradeva. The Brahmdeo temple Sobhanadeva due to the invasion of Yavana inscription, dated in the Kalachuri era 840 (1088 Raktavahu is a clever representation of the 5 A.D) can be taken as the first epigraphic Dathavamsa story of Khiradhara¶s invasion of evidence where the earliest mention of the Kalinga and the shiefting of the tooth-relic to Purusottam Ksetra occurs. Srilanka by the son-in-law and daughter of the It has been known from Dathavamsa then Kalingan king Guhasiva. that Khema, one of the disciples of the Buddha It is more probable that Madalapanji took the tooth-relic from his funeral pyre and (which is a much later work) has borrowed the gave it to king Brahmadatta of Kalinga who story from Dathavamsa. constructed a shrine for it in Dantapura, his capital city. The Mahaparinibbana Sutta of Digha Nothing is known with certainty regarding nd Nikaya also refers to this event.6 Scholars like the history of Orissa in between the 2 century th N.L. Dey thinks Puri to be Dantapura, the ancient A.D and the 6 century A.D. This period is known seat of the Kalingan capital.7 In this connection as a dark period in the history of Orissa. the story relating to Guhasiva, another king of Mr.James Fergusson is of the opinion that Kalinga can be taken into account, who was a the Jagannath temple of Puri now occupies the devout worshipper of this tooth-relic. He faced site where there former stood the shrine containing attack from a neighbouring king Khiradhara, fell the tooth-relic.10 The present temple was built by in the battle and as instructed by him before his King Chodagangadeva (12th century A.D). But death, the tooth-relic was taken away to Srilanka Madalapanji attributes the construction of the for safety by his son-in-law Dantakumara and first Purusottama temple to Yayati Kesari (can be daughter Hemamala.. As mentioned by the taken as Yayati II of the 2nd quarter of the 11th scholar D.K.Ganguli in his book ³The Historical century A.D). This Yayati belonged to the Geography & Dynastic History of Orissa´ Somavamsi Kesari dynasty. This king came from

99 Orissa Review July - 2010 the Daksina Kosala region (modern western ruled, and where the Buddhist Tantric Philosopher Orissa). King Yayati is said to have started the Nagarjuna lived. Therefore, there is every construction which king Chodagangdeva finished. possibility of this tribal deity, Seorinarayan, being The cult of the wooden post was influenced by the Buddhist rituals. prevalent in Western Orissa (Daksina Kosala) Buddhist influence on the Savaras since circa 500 A.D and is still practiced together (aborigines) was not only confined to the western with the rituals of renewal (Navakalevara). part of Orissa, but also present in the north-east. H.Kulke, A.Eschmann and G.C.Tripathi11 are of About the 5th-6th century A.D, the present districts the opinion that king Yayati took this cult to Puri, of and Keonjhar happened to be the as wooden gods are not known to Hinduism. seats of the Mahayanists, who used to worship Therefore, many scholars12 are believing that their deities in association with the Savaras. For Jagannath was originally a tribal deity. K.C. Mishra example, in Sitabhinji (Keonjhar District) there is of the opinion that Jagannath was brought to are some monuments of that period where the Puri from Seorinarayan, which lies near to the Savaras act as the main priests.13 Therefore, as historical site of Sirpur (Chhattisgarh.), the seat goddess Parna Savari was highly regarded in the of the ancient capital of Daksina Kosala, from Mahayana School of Buddhism,14 the God where the Panduvamsi kings were ruling. Savarinarayana (Seorinarayan) can either be taken Jagannath, originally being a tribal deity is also as a tribal deity or a deity of the Mahayana corroborated by traditions, where He is said to School, worshipped by the tribals (Savaras) of be worshipped by a tribal chief, named Daksina Kosala region, who was taken to Puri Viswavasu. by king Yayati only in the 11th century A.D, and Saraladasa, the author of Odia was soon taken into the Hindu fold. Mahabharat, a famous Oriya poet belonging to It seems more probable that the followers the early 15th century is also of the opinion that of the Jagannath Cult borrowed the Snana Yatra Jagannath was brought to Puri from (Bathing Festival) and Ratha Yatra (Car Festival) Savarinarayana (Seorinarayan). Therefore it from the Buddhists which are said to be prevailing seems that the existing deity Jagannath was as Buddhist festivals in Khotan and Pataliputra, brought to Puri from Seorinarayan where it was as testified by the Chinese pilgrim Fa Hien. There a tribal deity, by the Kesari ruler of Kosalotkala,Yayati Kesari-II, who originally is a stone sculpture where the ancient Car festival belonged to the Daksina Kosala region. is carved, Which is kept in the Orissa State Seorinarayan being very near to the historical site Museum. Sirpur it seems quite feasible that Seorinarayan As recorded by Fa Hien, the Car Festival was the chief tribal deity of the Daksina Kosala (Ratha Yatra) was celebrated by the Buddhists kingdom, and therefore, Yayati might have thought of Khotan on the 1st day ofAsadha. The pilgrim it wise to take the chief deity of his region along noticed a similar festival at Pataliputra, celebrated with him to Utkala, which he ruled in the later nearly the same day of the year in Asadha. As the period.(1st half of the 11th century, 1025-1040 Bhaumakara kings of Orissa had close cultural A.D.) ties with China, they might have borrowed this Daksina Kosala was a strong centre of tradition either from Khotan (which was situated Tantric Buddhism, where the great king Indrabhuti in the north-western part of India and was not far

100 Orissa Review July - 2010 off from the India-China trade route) or from the Car Festival to the garden house, the worship Pataliputra. is done by certain priests, who are said to be the In the ancient and early medieval periods descendants of the Savaras (aborigines), known there was a close cultural relation between Orissa as Daita-Pati. and Assam. The main deities, Jagannath and Scholar R.L.Mitra found the oldest work Kamaksya, respectively of Orissa and Assam with a fixed date, Dasavatara Carita by were established in the spots bearing the identical Ksemendra where Buddha has been replaced by name Nilachala. The Hindu Tantrik text Kalika Jagannath as an Avatara of Visnu. This work can Purana mentions Odra (Orissa) and be assigned to the 11th Century A.D. 15 (Assam) as two glorious seats of Tantrik cult. Therefore it seems more probable that The Buddhist Tantrik texts Hevajra Tantra16 and 17 the tribal-cum-Tantrik Buddhist deity Sadhanamala refer to Odiyana or Uddiyana Savarinarayana was taken away from Daksina (Orissa) and Kamaksya or Kamarupa (Assam) Kosala by king Yayati Kesari and was installed in as two primary centres of Vajrayana or Tantrik Puri in the present form. It is quite feasible that Buddhism. the tooth-relic of Buddha, which was worshipped Besides, other Tantra works entitled in a shrine in Dantapura was taken away to Rudrayamala18 and Kubjika Tantra19 15 also Srilanka in the 4th century A.D. mention both Assam and Orissa as principal seats Tradition everywhere accepts Jagannath of Tantricism. to be the same with the Buddha avatara, and The Vajrayana Goddess Tara in the tribal the image of that divinity has been accepted to be cult of Tara-Tarini suggest that there are Buddhist nothing more than a mystification of Buddhist elements. A small Boddhisattva image is monogram. The idea was first put forth by Mr. worshipped together along with the goddess Tara- Stevenson in a paper in the Journal of the Royal Tarini in the Garbhagrha. Tarini is also the name Asiatic Society of Great Britain,21 reiterated by of a tribal or semi-tribal goddess worshipped in Mr. Laidlay in his English version of the ³Travels the Keonjhar area.20 Twine Goddess Tara-Tarini of Fa Hien´,22 and subsequently fully has been taken into the Hindu fold. Therefore, it demonstrated by General Cunningham.23 Looking seems that the Hinduization was proceeded by moreover, to the history of Buddhism in other an incorporation of a tribal cult into Buddhism. parts of India, and the way in which the Buddhist The same thing might have happened to the tribal doctrine of the identity of the human soul with the deity Savarinarayana also. It might have been divinity was appropriated by some of the taken into the Tantrik Buddhist fold at first and Vedantists, the Buddhist belief of the sanctity of then into the Hindu fold as Purusottama in the the Bo tree made a part of the Hindu religion; the later period. Buddhist repugnance to animal sacrifices taken Therefore many tribal and Buddhist up by the Vaisnavas; and Buddhist emblem, traditions persist in the Jagannath cult till these Buddhist temples; Buddhist sacred places, and days. Buddhist practices appropriated to Hindu usages. It is impossible to resist the conclusion that Puri When the three wooden images are taken was a place of Buddhist sanctity, and gradually out in a procession in three cars every year during converted to Hinduism.

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Jayadeva, (a 12h century poet), in his In many of the Tantrik centres Buddhist Dasavatara hymn, has also admitted Jagannath images are also found. A seated Buddha figure as the 9th incarnation of Visnu in place of the was observed by this scholar while on a tour to Buddha. Bipra Nilambara¶s Deula-Tola-Suanga, the famous Tantrik centre Ranipur-Jharial (Dist. has also discussed in the last chapter, an allegorical Balangir, in the historical Daksina Kosala region). representation of this metamorphosis.24 Most The furious-looking tribal deity, housed in the probably it was Ramanuja who gave the final touch temple of Narasimhanath hill (Dist. -in the to the fusion of the Buddha and Visnu in the god- historical Daksina Kosala region) as observed by head of Jagannath, for which the Tantrik Buddhists the late scholar A.Eschmann of probably had already prepared an excellent University (Germany) is also a clear inter-mixture foundation. of Tantric Buddhist and tribal deity. Narasimha According to the Aisvarika School of hill, was the place where the Tantrik Buddhist Tantrika Buddhism the visible is created as a result philosopher Nagarjuna is believed to have lived. of the union between Adi Buddha and Adi Therefore, it is believed by this scholar Prajna, and this concept with some modification that if Jagannath was originally a tribal deity, is noticed in the speculative philosophy of the named, Savarinarayan of the Daksina Kosala Jagannath Cult.. The theory of the transformation region, there is every possibility of this deity to of the Buddha, the first jewel of the Buddhist Tri- have been influenced by the Tantrik Buddhism, Ratna, into Jagannath has its corroboration in the of which Daksina Kosala was a famous centre. literary tradition of the Dharma Cult (of Bengal) The Panchasakha poets of medieval also. Orissa, contemporary of Chaitanya (namely There are also similarities between the Balarama Dasa, Ananta Dasa, Yasovanta Dasa, cosmological theory of Orissa Vaisnavism (as Jagannath Dasa and Achyutananda Dasa) were expounded by the Panchasakha School along with at once Buddhists, Vaisnavites and Tantriks, still Chaitanya) and the Jagannath Cult, and the Sarva neither of the three wholly. The history of Vedic Sunyata doctrine of Buddhism. The cosmological and Tantrik ways with all their ratifications, and theory of the Panchasakha has many things in Buddhism with its later development into common with the Buddhist Philosophy of Vajrayana also show that they were all offshoots Voidness. of the same fundamental religious aspiration in man Buddhagupta, the Guru of Lama Taranath and only differ in their approaches, again shaped is said to have visited many sacred places like by objective conditions. Jagannath and Jharikhanda.25 Therefore, it seems To think that Lord Jagannath is exclusively that, in his days also, Jagannath (Puri) was a Hindu, Tantric, tribal or Buddhist deity is to regarded as a place of pilgrimage by the followers uproot religion of it¶s environmental dynamics and of Tantrik Buddhism. fancy an assembly of values. The theory of five Dhyani Buddhas, In the post-10th century A.D. there was expounded in the Tantrik Buddhism has found a an attempt on the part of Brahmanism to absorb striking exposition in the Visnugarbha Purana the declining Buddhism in its fold while Buddhism of Chaitanya Dasa, where it has been given a was also making efforts to retain its identity by novel Vaisnavite setting. taking in, a part of Brahmanism, viz Tantricism.

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From the Buddhist ruins discovered at Udayagiri, 3. Vide Jnanasiddhi, p.84. Lalitagiri, Ratnagiri and Baudh, we find traces of 4. Visnugarbha Purana, Ch.III. the influence of Tantrik cult in those days, which 5. H.K. Mahtab, History of Orissa, Voll. II, p.515. influenced Buddhism, Saivism and Vaisnavism at the same time. 6. Digha Nikaya-II, 167; Dathavamsa, p.38. 7. N.L. Dey, The Geographical Dictionary of Borrowing a term of the psycho-analysts, Ancient and Medieval India, p.53. let us conclude that there are also the universal 8. R.C. Mitra, Antiquities of Orissa, Vol.II, p.176 types in religious culture. Man¶s religious consciousness has universally bifurcated itself into 9. A stirling, An Account of Orissa Proper, pp.67-68. R.L. Mitra, The Antiquities of Orissa, Vol.II, pp.174- the two salient channels, those of pure wisdom 175. and worship. This µworship¶ counterpart has given birth to Tantra, to Purana and to the many other 10. Sir Apud M. Coomara Swami¶s Dathavamsa, p.99. later developments. The interesting suggestions 11. Kulke, Eschmann, Tripathi (Chap.X) The of the Tantra can be so clearly read in Buddhism, Formation of the Jagannath Triad, p.176. in Brahmanism, in Jainism and even in the Cult of 12. H. Kulke, A. Eschmann, G.C. Tripathi and K.C. the Blacks (of Africa). To deny that the Mishra. were not a homogeneous movement in Orissa is 13. K.C. Mishra, The Cult of Jagannath. to deny a universal and almost inevitable religious 14. Sadhamamala, Intro. P.XLVI. expression to her cultural history. The tendency 15. Kalika Purana, p.410. did exist in the land, even flourished side by side with other and often diverse tendencies. 16. P.C. Bagchi, Studies in the Tantras, I, P.38 (quoted) 17. Sadhanamala, Vol.II, p.37. Only it modified itself into new shapes and characters by coming in contact with others. And 18. , pp.521-522 (quoted) all these tendencies together moulded the religious 19. Pranatosani Tantra, p.234 (Quoted) culture of the people and integrated themselves 20. A. Eschmann ± (Article) Hinduisation of the round the institution of Jagannath. Tribal Deities in Orissa, p.91 (Book-Jagannath Tradition). Lord Jagannath can be taken as a symbol of the universal religious aspiration of the mankind, 21. Vol.VII, p.67. where all forms of religious experiments have 22. Ibid, p.21. assimilated themselves in a long course of the 23. Bhilsa Topes, pp.351 f. history. 24. M. Mansinha, History of Oriya Literature, p.88. References : 25. R.C. Mitra, Decline of Buddhism in India, p.99.

1. Sunya Samhita, Ch. VIII, Bhala Pacarilu gupta sandhi, Sunya Purusa sunyapure vandi, Sunya Purusa udasare rahe, Sunya purusa savu maya vyaye, Sunya purusa dayalu atai, Sunya purusa sarva ghate rahi. 2. Jnanasiddhi, p.84, the translation of the passage Sasanka Sekhar Panda lives at Qtr. No.VR-23, Unit±VI, is taken from Dr. S.B. Dasgupta, ³Introduction to Bhubaneswar-751001 and e-mail address : sasepa 56@ Tantric Buddhism´, p.88. yahoo.co.in.

103 Orissa Review July - 2010

Shree Jagannath and Lord Buddha ³Keshava Dhruta Buddha Sarira, Jaya Jagadisa Hare´

Dr. C. B. Patel

The composite culture of Jagannath is very ancient evolutions wanted to bring this cult under their and vast. The early history of this cult is difficult fold; but all the faiths ultimately got assimilated in to know owing to lack of facts and recorded this cult and now Lord Jagannath is being history. The Indradyumna episode suggests its recognized as the universal God. Buddhism has origin in a blue hill or (Nilakandara). Narasimha occupied a special status in this cult. There is lot was the primordial deity of this cult. Later on we of controversy among the historians regarding the worship Lord Jagannatha not as a solitary deity birth place of Gautam Buddha. In the opinion of but in the form of a Triad. Credit goes to some scholars he was born in , some other Chodagangadeva of Ganga dynasty who think that he was born at Piprawa in Uttarprdesh popularized this cult. The Patalesvara temple of India. But scholars like P.C.Tripathi, inscription describes for the first time the name of A.K.Tripathi, Dr. C. B. Patel and many others Jagannatha, Balabhadra and Subhadra. The have argued that the real birth place of Buddha epigraphs dated 1237 A.D. of the time of was at Kapileswar in Orissa. This fact is Anangabhimadeva mention the names of three corroborated from the discovery of a stone deities as Halin (Balabhadra) Chakrin inscription from Kapileswar in Orissa. The (Purushottama) and Subhadri (Subhadra), the epigraph describes that king Devanam Priyadarsi great Triad consisting of Lord Jagannatha, the Asoka after 20 years of his anointment came to principal deity with His two companion deities, Kalinga and worshipped at this spot, because Lord Balabhadra and Subhadra. The popular Buddha Sakyamani was born here. He also Jagannath culture is a mysterious conception. caused a stone pillar to be set-up and made the Many distinguished scholars from different parts village of Lummuni tax free. This inscription is now of the country have attempted to solve the mystery in Asutosh Museum of . In addition to of origin and evolution of Lord Jagannath. It is this there are also many other archaeological agreed by many scholars that the Jagannatha cult evidences which suggest that Buddha was born is in fact mystery and unfathomable. here. Lord Buddha entered into his mother's Sri Jagannath is not an idol, though it is womb in the form of a white elephant. To accepted by many as an idol or Vigraha. But He memorise this king Asoka sculptured an elephant, is actually accepted as a symbol. For this He which is now dazzling at Dhauli hill. All the appears in ceremonies in various forms and Buddhist literature has mentioned the name of symbols. He does not belong to any faith but He Tapasu and Bhallika, the two merchant brothers is the symbol of all religions. For this, the Jains, from Kalinga to have become his first disciples. the Buddhists, Vaishnavas, Saivas, Saktas and In this way many strong evidences are available other cultists have accepted Him as their own regarding the birth of Gautam Buddha in Orissa. deity. In the past many religious revolutions and Lord Buddha is also depicted as ninth incarnation

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(Avatara) of Jagannatha cult. Undoubtedly the was worshipped by the then emperor of Kalinga existence and extinct of Buddhism is intimately at Dantapuri i.e. present Puri. Installing the relic associated with Orissa. in the chariot the annual car festival was being organised. It is believed by many scholars that The above researches have strongly the Navakalevara or the new embodiment of Lord reflected the Buddhist connection with Jagannatha Jagannatha is also connected with Buddhism. At cult. This is proved by the fact that the mention of this time the Danta or Brahma Dhatu i.e the original Lord Jagannath is found for the first time in the Buddhist relic were shifted into the new wooden Buddhist literature of Indrabhuti, the king of deity. Sambalaka, the famous preacher of Vajrayana Buddhism. It is described in his Gyanasiddhi:- It is believed by many that Brahma Dhatu of Jagannatha is in fact the tooth relic of Lord ³Pranipatya Jagannatham Sarvajina Vararchitam. Buddha. There is a resemblance of one incomplete Sarva Buddha Mayam Siddhi Vyapinam Jagannatha with Buddha at Bodhagaya. For this Gaganopamam´ many scholars have accepted Lord Jagannatha It is evident from these lines that as the symbol of Lord Buddha. The incarnation Indrabhuti tried his best to bring unity and integrity (Avatara) of Jagannatha in the form of Lord among the Jagannatha culture and Buddhism. Buddha has also given the strong evidence to the Lord Jagannath is mentioned as Buddha for the above contention. Many Puranas, Kavya and first time in this scripture. The goal of Buddhism Poems have depicted Lord Jagannath and Lord is to achieve Nirvana or Salvation. For achieving Buddha as one and indivisible. Not only the Oriya this one should follow the three jewels (Tri Ratna) literature but also the other frontier literature of Buddha i.e. Buddha, Dharma and Sangha. describe Jagannath in the similar way. Similarly in Jagannatha cult, to get In the past Puri was known as Dantapuri Salvation from this illusory world, one should take as Therakshema brought the tooth relic of Lord refuse at the feet of Lord Jagannath, Balabhadra Buddha. It was a big port and the traders from and Subhadra. The Triad of Jagannatha is South-East Asia brought large amount of wealth recognized as Buddhists triad of Buddha, Dharma through commercial transaction. From 6th and Sangha. Unlike Buddhism the Jagannatha cult century A.D. to 8th century A.D. there was a great also symbolizes non-violence and harmony. revolution of Tantric Buddhism in Orissa. Part of the Vajrayanic Buddhism is linked with the The famous historian W. Hunter in his Jagannatha cult. It is seen that most of the book µThe Indian Empire¶ compared the Car Vajrayanic Tantra of Buddhism like Rudra Yamala Festival of Lord Jagannath with the tooth-relic tantra, Brahma Yamala mantra and Kalika Purana ceremony of Lord Buddha. The famous Chinese were prevalent from 10th century A.D. in the traveller Hieun-Tsang also stated that in order to worship of Lord Jagannath. During the time of commemorate the day of enlightenment of Navakalevara ceremony of Lord Jagannatha, the Gautam Buddha, the Buddhists take his remains soul i.e. the tooth relic is transfered to new wooden in chariot to celebrate the car festival. This view image amidst esoteric practices. At last Lord is also accepted by great historian R.L.Mitra. Buddha was assimilated in the form of ninth According to him the car festival of Lord incarnation of Lord Jagannatha and lost his Jagannatha and other ceremonies have been separate existence. derived from the Buddhist cult after the Nirvana of Lord Buddha at Kusinagara. A person named Therakhema brought his tooth-relic to Kaling, Dr. C.B. Patel is the Superintendent of Museum, Orissa, which is evident from the Buddhist literature. It Bhubaneswar.

105 Orissa Review July - 2010

Attributes of Almighty

Er. Niranjan Rath

He is the ocean of mercy and affection, He is of all but not of any one, That devotees can realize ; It is His main philosophy; He takes care of the whole universe, He loves the living beings, Repentance for sin is His advice. Without any attachment but with philanthropy.

He is the mountain of patience, He is the origin of meditation, Controller of time, illusion and nature; With spiritual power in His hand; Never bothers for the blame of others, Visualises every moment and event, Solves all the problems that ever occur. It is His service in grand.

Forgiveness is His main attitude, He is invincible, munificent, beauty and truth, As He is the saviour of all; He is righteous and perfect master of all the arts; He punishes the sinner, but excuses him as well. He is omnipresent, omniscient and omniform, He is the Almighty with all these attributes. He is the supreme judge, Always in support of proper justice; Car festival is a tribute to His attributes, His judgment balances the creation, Oh ! Lord Jagannath, that all devotees pray; Sun, Moon and Wind move at His wish. Under His care and custody, Let all live with good health, wealth and joy. Impartiality is His main stand, As He is the creator of all; To take care of all equally well, Er. Niranjan Rath, lives at S-2 ± 617, Niladri Vihar, He balances everyone¶s rise and fall. P.O.- Sailashree Vihar, Bhubaneswar ± 21.

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Don¶t Tarry Darling ! Don¶t Tarry !!

Er.Raghunath Patra

Left us Darling ! long long back. Gopals cling His body with heavenly love, Went to Mathura and Dwaraka later. Calling ³Move fast, don¶t tarry mate ! Wedded Rukmini and settled well. Don¶t exhibit your royal splendour. Erected majestic castles there. We know you well, you are great !´ At Singhadwar assembled thousands Repressed pastimes at Yamuna bank in guise of Vaisnavas, eagerly wait with Radha, your heart of heart When their bossom Shyam will come, Abandoned Brindaban, blooming arbour. take Him Brindaban for hearts content. Forsook comely Kadamb plant. ³You can¶t say Nay¶ We will never refrain. Deserted Brindaban, marooned mates. Pangs of separation parched a lot Left beloved parents, oh Love ! How could betray us Darling ! so long What a stone heart you possess Shyam ! How love of Radha does not haunt ! We all bemoan and hearts throb. You are Jagannath, happy to hear Are you not Gopinath, Would you not admit. Come to taste charm of pastime again. Brindaban was your pastime- land. We will adorn well with blossoms fresh Now hide in Nilachal, Oh ! great Cheat ! with passion flower, daisy, Jasmine lotus and lily and all rejoice. Wish your prosperous bright career. Remain happy with your beloved spouse. You went astray with pomp and power Come to Brindaban at intervals, Love ! Effaced love of beloved mates to make us ecstatic, all arouse. Would you not come to wood-land, Love ! Your delight is our delight, Shyam ! Our pangs and sorrows, to redress ! Your grief our gangrine, choice our choice Ah ! the Gopals in guise of Daitas Wherever you remain happy. We will cheer all, will rejoice. rushed forth Nilachal, Swarmed around. Pulled Jagannath from sacred altar Chariot wheeled on Gundicha Mandir made Him move with musical sound. Gopi and Gopals rapture no bound Poet¶s heart immersed in celestial love. Nilachal thronged with sounds of gongs and tabour Tears rolled down with Chariot-sound. Kalia moved swinging, seeking left and right The blossom-crown tossing front and rear Er. Raghunath Patra lives at Brindaban Dham, Lokanath What a marvellous, graceful sight ! Road, Patnahat Sahi Chhak, Puri-752001.

107 Orissa Review July - 2010

Let's Go Tired Minds (Thaka Mana Chala Jiba) Odia poem by Saria Bhika Tran. by Ramakanta Rout

Let's go and behold the Round Eyed, Oh my tired mind ! and sanctify the couple of eyes in the Sankha- Mandal. Passing along the Eighteen Tunnel Bridge Just have a glance on Goddess Bata Mangala, five senses exist together, Let's bath in the Narendra. Then step up to the Grand Corridor and put into the mouth the Sacred dusts halting a while under the holy umbrella extend services to the righteous persons. There is a big rush in the Main Gate canning is charged on pilgrims Let's pass forcibly bearing all shocks and knocks. Near Baishi Pahacha Kaivalya is sold One Kudua costs only four Anas Let's satisfy our internal hunger. Glimpse from behind the Garuda Pillar how the Black Faced Deity shines Thus speaks Saria Bhika, Also talk to Balaram.

Ramakanta Rout lives at Plot No.1175/3203, Laxmisagar Uparasahi, Bhubaneswar-751006.

108 Orissa Review July - 2010

The Car Festival Dinabandhu Rath

Car Festival, Here everything is God A festival with a difference The cars, the Deities, the horses, the No advertisement, no campaign Charioteers, the ropes and Nothing sort of it. the soil of the Road too. The name is enough No prayers, no worship, no prostration A physical sensation Nothing of the kind. A metaphysical obligation A glance is enough A feeling of universal intimacy What a tremendous faith ! People rush to Puri, A touch is a special grace The famous Jagannath Dham Holding ropes of the cars By air, road, train, on foot too considered a bliss. Something beat them inside Probably a religious spurring, All the three cars stop at Gundicha temple an emotional urge. To their heart's content People see their Lords on the cars Nobody asks why ? Jagannath, Balabharda, Subhadra We must see Jagannath, They feel their presence Only a few hours before They are nearer to them than the nearest. People flooded the holy land. Eternal and intimate Front, back, left, right With rapture and ecstasy of joy Wherever your eyes can go some rush unto the cars and People and people sorround the cars. embrace the Lords with A sight beyond description religious devotional emotion A feeling beyound conception A scene not to be found anywhere in the world. The cars, the people and the deities Seem to be one blended figure Flying on the Grand Road as one entity. Dinabandhu Rath lives at Tiadi Sahi, Puri - 752001.

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The Grace Prof. Rajat Kumar Kar

Oh mighty ! My Lord Jagannath ! I am that meek for ages, forever whom you seek. I am that downtrodden trampled and weak When strong and stout secure the field, you, you alone are my shield. Far above you are Oh Mighty ! I am meek, Eternity sponsors our hide and seek. Oh Lord ! how strange it is You fall sick ! What I understand that is your trick. "Seek in me and be concerned for me" is the message. In a pretext you leave the palace to grant the devotees utmost solace With you in the chariot within your tight embrace, might in the meek is awakened and that is the grace.

Prof. Rajat Kumar Kar lives at Ananya Niketan, N-1/183, IRC Village, Bhubaneswar.

110 Orissa Review July - 2010

Sri Jagannathastakam Eight Quatrains on Sri Jagannatha

Mahamedhanandanath Saraswati

Adyontonadih Sakalagunavrndekasadanam Svasaktayedam Visvam Srujati Sutaram Pati Harate Jagatkrdakari Nijajanadayadananirato Jagannathah svami nayanapathagami bhavatu me ||1|| You are the First, the Last and as such the Eternal entity having no beginning. You are the store house of all the qualities. You by your own power create, protect and destroy this universe at will like a toy and play with it. You are pleased to grant the desired objects to your own devotees. May the same Lord and God of the Universe, Jagannath be within the ambit of my sight. [1] Kadambachhayayam Dyutabipinapuspabharanaka Sribhangakaro ya krtamadhuravesikalakhah Kataksaksepena Brajapurabandhunam hi sukhado Jagannathah svami nayanapathagami bhavatu me ||2|| In the shadow of Kadamba tree decorating yourself with vanomaalaa, the flowers of the forest, when you stand in a particular pose called 'tribhanga' (i.e. bending oneself at three places viz. at the knee, the waist and the neck) and blow the flute in a sweet melodious manner and throw side-long glances on the ladies of Vraja, they become happy. May the same Lord and God of the Universe, Jagannath be within the ambit of my sight. [2] Sada Vrndaranye Varamadhuravamsidhvanirato Nikunje bhrungadhye bahusurabhisamcaranaparah Suhrudbhirgo palessukhitabadaneryotisusubhe Jagannathah svami nayanapathagami bhavatu me ||3|| In the forest of Vrundavana being engaged in creating very sweet sound from the flute, you made your ways in the scented bowers hummed by honey-bees and looked bright with buoyant cowherd companions. May the same Lord and God of the Universe, Jagannath be within the ambit of my sight. [3] Manoharihari hari Brajabanabihari Yadupati Dvisaddari tari hrdisivavicari sumanasam Sada sancari yo dinapatikumarikalatate Jagannathah svami nayanapathagami bhavatu me ||4||

111 Orissa Review July - 2010

You are captivator, looter and roamer in the forest of Vraja. You rent as under the foes of Yadu-clan. You are redeemer and think at heart the wellbeing of good people. You roam on the banks of river Yamuna flowing with an indistinct sound. May the same Lord and God of theUniverse, Jagannath be within the ambit of my sight. [4] Bhavantaryami yo Varavihagagami Svasukhadah Satamatmarami katikanakadami bibhubapuh Sudhamasamdhama Janasugatikami Karunaya Jagannathah svami nayanapathagami bhavatu me ||5|| You know all inside this world of happennings. You move in the sky on your best vehicle Garuda. You grant pleasure to your own people. You are delighted by being in the heart of the virtuous people. You put on a golden girdle on your waist. You are omnipresent. Your abode is excellent and auspicious. You take pity and wish that all people should have a noble way of life and get liberation. May the same Lord and God of the Universe, Jagannath be within the ambit of my sight.[5] Pravire rajantyam madanavalaseneyasubhageh Sudharmayam Simhasanavaragato yotisusubhe Caturbahu Syamo Dhanursigadadyayudhadharo Jagannathah svami nayanapathagami bhavatu me ||6|| In the council of gods you the Black Lord, having weapons like a bow, a sword, a mace etc.in your four arms being in the company of great heroes viz. , Balarama and Satyaki very well adorn the best throne decorated with lions. May the same Lord and God of theUniverse, Jagannath be within the ambit of my sight. [6] Nihanta Kamsa Ca Pravalamurabhaumadinikara Triyanta visvasya pracurapasandadalanah Suyanta Sangotpamarapatiswtasyatmabibhave Jagannathah svami nayanapathagami bhavatu me ||7|| He, the slayer of violent demons like Kamsa, Mura and ; the regulator of the universe; the crusher of a huge number of heretics; on own power is the controller and protector of the son of Indra. May the same Lord and God of the Universe, Jagannath be within the ambit of my sight.[7] Saravyastere yo Varabharatasatrghnasahita Sumitraputrena prabilasati lilatilalitah Suhrutbhisamyukto Dhrtasasarakodandasubhujo Jagannathah svami nayanapathagami bhavatu me ||8|| He having the bow and arrows in his good arms, who with friends and brothern , Satrughna and Laksmana sported gracefully on the banks of river Sarayu; may the same Lord and God of the Universe, Jagannath be within the ambit of my sight.[8]

Mahamedhanandanath Saraswati, Srividya Samskruti Samsthan, Khandagiri, Bhubaneswar-751030.

112 ORISSA REVIEW

VOL. LXVI NO. 12 JULY - 2010

SURENDRA NATH TRIPATHI, I.A.S. Commissioner-cum-Secretary

BAISHNAB PRASAD MOHANTY Director-cum-Joint Secretary

SASANKA SEKHAR PANDA Joint Director-cum-Deputy Secretary Editor

Editorial Assistance Bibhu Chandra Mishra Bikram Maharana

Production Assistance Debasis Pattnaik Sadhana Mishra

Kalima1.tif Manas R. Nayak Cover Design & Illustration

Hemanta Kumar Sahoo Manoj Kumar Patro D.T.P. & Design

Raju Singh Manas Ranjan Mohanty Photo

The Orissa Review aims at disseminating knowledge and information concerning Orissaŏs socio-economic development, art and culture. Views, records, statistics and information published in the Orissa Review are not necessarily those of the Government of Orissa. Published by Information & Public Relations Department, Government of Orissa, Bhubaneswar - 751001 and Printed at Orissa Government Press, Cuttack - 753010. For subscription and trade inquiry, please contact : Manager, Publications, Information & Public Relations Department, Loksampark Bhawan, Bhubaneswar - 751001.

E-mail : [email protected] Five Rupees / Copy [email protected] Visit : http://orissagov.nic.in Contact : Ph. 0674-2394839 CONTENTS

Secret Mystery of Sri Daru Vigraha Sudarshan Sahoo ...1

Lord Jagannath : Presiding Deity of Nilachal Dham - the Lord of the Universe Ganeswar Jena ...7

Shree Jagannath and Shree Mandira in the Indian Dr. Satyabrata Das Scriptures / Puranic Texts Dr. Uday Nath Sahu ... 10

The Genesis of Jagannath Triad at Puri Dr. Janmejay Choudhury ... 15

Shree Jagannath in Astrology Dr. Pradeep Kumar Choudhury... 18

Influence of Sri Jagannath Culture on Socio-Economic and Religious Life of the People of Odisha Dr. Jagannath Mohanty ... 22

The Gajapati of Puri and Lord Jagannath Bhagaban Mahapatra ... 29

Oh, Lord Jagannath Bikram Keshari Barma ... 25

Srimandir and Its Architectural Features Padmanabha Mahapatra ... 26

Universal Brotherhood and the Temple of Lord Jagannath at Paradip Prabhat Kumar Nanda ... 29

Revival of Car Festival of Lord Jagannatha - A Special Reference to "Srikrsna-Bhakta-Vatsalya-Caritam" Dr. Trinath Hota ... 34

Purusottama - Jagannath Kalyan Kumar Panda ... 40

Goddess Hingula and Her Association with Jagannath Cult Rabinarayan Pani ... 43

Some Vital Statistics of Jagannath Temple Complex Pramod Chandra Pattanayak ... 45

Devotion of Devotee Bhaktakavi Dinakrushna Das Pitambar Pradhani ... 48

Prayer to Lord Jagannath Miss Padmalaya Pradhani ... 49

The Jagannath Temple of Manipur Santosh Kumar Mohanty ... 50

A Comparative Study - Lord Jagannath Temple and T.T. Devasthanam Sarat Chandra Mahapatra ... 52

I Pray Somanath Khuntia ... 60 Place of Maharaja Indradyumna in the Cult of Lord Jagannath Durgamadhab Dash ... 61

Mahabahu ! Please Save Me Siba Sundar Pattanaik ... 66

Holy Pilgrimage of Sankardev to Puri Paban Kumar Kalita ... 68

1972 - A Miraculous Incident Paresh Rath ... 70

Narasimha Temple at Puri Ratnakar Mohapatra ... 72

The Special Rituals on Thursdays Mahimohan Tripathy ... 77

Patitapabana Jagannath Dr. Saroj Kumar Panda ... 78

World Famous Lord Jagannath Naresh Chandra Rout ... 80

Lord Balaram Er. Nirakar Mahalik ... 87

Realization of Lord Jagannath Ramesh Chandra Dash ... 91

Sri Jagannath Represents Orissa in Global Affairs Dr. Ramakanta Kar ... 94

The Full Limbed Lord Jagannath of Jagulei Patna Braja Paikaray ... 96

Panchasakha and Their Cosmological Theory Sasanka Sekhar Panda ... 97

Shree Jagannath and Lord Buddha Dr. C.B. Patel ... 104

Attributes of Almighty Er. Niranjan Rath ... 106

Don't Tarry Darling ! Don't Tarry !! Er. Raghunath Patra ... 107

Let's Go Tired Minds Odia poem by Saria Bhika ... 108 Tran. by Ramakanta Rout

The Car Festival Dinabandhu Rath ... 109

The Grace Prof. Rajat Kumar Kar ... 110

Sri Jagannathastakam : Eight Quatrains on Sri Jagannath Mahamedhanandanath Saraswati ... 111

THE PARTS OF A CHARIOT

32 34 33 31 30

29 28 27 26 25 23 24 22

21 19 18 20 16 11 15 14

13

10 9 17 8 12 5 7

4 6 2 3 1

(1) Chaka or the wheels (2) Dandia (3) Ara (4) Banki (5) Hansa Pata (6) Kani (7) Sankha-dwara (8) Jali (9) Gaipata (10) Singhasana (11) Kanak Mundai (12) Bhumi (13) Sola Nahaka (14) Makara Danda (15) Basanta (16) Duar Ghoda (17) Sarathi Pida (18) Kumbha Pati (19) Rahu Pati (20) Athanahaka (21) Banki (22) Pida (23) Rusi Pata (24) Danda (25) Para Bhadi (26) Khapuri (27) Pada (28) Olata Sua (29) Dadhi Nauti (30) Kalasa (31) Kasthi (32) Danda (33) Chakra (34) Copi Ketana or the flag. SANKHA KSHETRA

1. Balabhadra,Jagannatha, 29. Vaikuntheswara 58. Prahari Hanuman 87. Vilweswara Subhadra & Sudarsan 30. Yagnyaswari 59. Dakhinadwar (S.gate) 88. Hanuman 2. Khetreswari Vimala 31. Isaneswar 60. Durgamadhava 89. Indradyumna Teertha 3 Mahalaxmi 32. Sitaia Devi 61. Mangaleswari 90. Nilakantheswara 4. Uttar Durga 33. Pakasala 62. Paschimadwar(W.gate) 91. Adinrusingha 5. Bata Mangala 34. Dakhineswara 63. Uttardwar (N.gate) 92. Gundicha Mandapa 6. Garuda Stamva 35. Kundaleswara 64. Sri Lokanath 93. Mausima 7. Bhoga Mandap 36. Ram Chaitanya Temple 65. Rameswara 94. Marchika Devi 8. Kalpabrukhya 37. Baravai Hanuman 66. Kandunursingha 95. Charchika Devi 9. Rohini Kunda 38. Nirmalya Hanuman 67. Kandu Asrama 96. Sodasha Putri 10. Bata Ganesh 39. Alaka Batika 68. Nikumvilabata 97. Narayani 11. Uchsta Ganapati 40. Chakra Narayan 69. Harachandi 98. Angirasrama 12. Sri Saraswati Devi 41. Rameswar 70. Chamundeswari 99. Angirabata 13. Nabagraha 42. Chaturdhama 71. Banadurga 100. Dakhina Kali 14. Konark Suryadev 43. Kanapata Hanuman 72. Basheli 101. Ugreswarashrama 15. Padapadma 44. Niladri Vihari 73. Kapalmochana 102. Swetaganga 16. Yagnyabata 45. Bavabyeswara 74. Manikarnika Teertha 103. Muktisila 17. Angeswar 46. Sialilata 75. Ghatamangala 104. Adisankara Pitha 18. Indranidevi 47. Koili Vaikuntha 76. Vagabati 105. Swargadwara 19. Khetrapala 48. Tapaswi Hanuman 77. Markandeswara 106. Devi 20. Swana Vairabi 49. Survarnakupa 78. Markandeya Teertha 107. Kali 21. Mukteswari 50. Ananda Bazar 79. Saptamatruka 108. Bedi Hanuman 22. Chstrakali 51. Devasnana Mandapa 80. Alamba Devi 109. Chakra Teertha 23. Batamarkandeya 52. Meghanada Prachira 81. Atharnala 110. Chakra Narayan 24. Katyayani 53. Singhadwara (E.gate) 82. Makardhwaj Hanuman 111. Mahodadhi 25. Gopeewara 54. Aruna Sthamva 83. Vargavi River 112. Jagannatha Ballava 26. Beda Kali 55. Badachhata Math 84. Mukteswara 113. Kashi Biswanatha 27. Pataleswara 56. Chhauni Math 85. Bata Mangala 114. Visweswari 28. Bhubaneswari 57. Pejanala 86. Kapoteswara 115. Narendra Sarovar

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